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412) When the Creator wished to make the man, all the upper ones and lower ones were shaken because all the worlds depend on his works, for worse or for better. It follows that the creation of man concerned everyone. This is why they were shaken; they feared he might sin. That sixth day was ascending in its degrees until the upper one wished it and the beginning of all the lights illuminated.
413) He opened the Eastern gate because from there the light comes out to illuminate to the world. It is so because all actions must be in the order of the emanation of the Partzufim of ZON. They must be repeated in their Zivug for begetting a Neshama. The order of the emanation of the Partzufim of ZON is presented with a few words: “Three come out of one; one is rewarded with three.” It means that first ZA rises for MAN to YESHSUT and decides there between right and left of YESHSUT at the level of Hassadim, which come out there on the Masach de Hirik, then the three of them are included in one another, and three Mochin HBD come out in YESHSUT.
Three, HBD de YESHSUT, come out of one, ZA, since by subduing the two lines there those three Mochin illuminated there. Therefore, one—ZA—is rewarded with three, as he also stands in those three Mochin HBD because the lower one is rewarded with the full measure of illumination it causes in the upper one.
Thus, ZON must traverse that whole path anew in order to beget the soul of Adam HaRishon. First, ZA must rise to YESHSUT for MAN and decide between the right and left in them. That ascent of ZA to YESHSUT is ascribed primarily to Yesod de ZA because he is the carrier of Masach de Hirik.
The sixth day, Yesod de ZA, ascends in his degrees for MAN by the will of the upper one, YESHSUT, and decides there between the right and left of YESHSUT. By his decision, the three Mochin HBD appear in them because three come out of one. It follows that the beginning of all the lights illuminated because those three Mochin HBD that came out in YESHSUT by the decision of ZA are the first Mochin of illumination of Hochma that appear in the worlds. It is so because Hochma de AA was concealed and does not illuminate to the Partzufim of Atzilut, and all the illumination of Hochma that illuminates in Atzilut is only from Bina that returned to being Hochma, YESHSUT.
Thus, these Mochin that came out in YESHSUT and were completed through the decision of ZA are the first Mochin in the whole of the world of Atzilut. Afterwards ZA himself was also rewarded with those three Mochin because one is rewarded with three. By that the Eastern gate opens, meaning that ZA, who is called “east,” opens to illuminate in three Mochin, like YESHSUT, because from YESHSUT, the light comes out to ZA.
Here we must remember that the four directions of the world are monikers to the four Behinot HB TM. In ZON, they are HG TM: south is right, Hesed; north is left, Gevura; east is ZA, Tifferet, middle line; and west is Nukva de ZA, Malchut, who receives from the three lines—south, north, and east.
South, the right, Hesed, disclosed the force of his illumination, which he inherited from the Rosh, YESHSUT, and he strengthens in the east, ZA. Once ZA received the Mochin in the three lines from YESHSUT, he extended the right line, Hassadim, for himself, because ZA is essentially covered Hassadim and does not need illumination of Hochma, extended in the left line, north. However, in truth, he extended all three lines—south, north, and east—but the right line, south, grew strong in its dominion and covered and concealed the other lights. That is, it prevailed in its dominion and cancelled the others.
The east, ZA, attacked the north, re-disclosing in itself the illumination of the left, which he extended from YESHSUT, the point of Shuruk. The north awakened and expanded inside ZA, and called on the west, Nukva de ZA, with great force to approach and partake with him. Then the west, Nukva, rose to the north and connected in him because the structure of the Nukva is primarily from the left, north. Therefore, ZA awakened the north in him to expand in its full measure and clothe inside the Nukva. He called upon the west with great force. It is with great force because the illumination of the North is with great force, for by his illumination, all the lights of Malchut freeze.
Afterwards the south, right, Hesed, came and clung to the west, the Nukva. It follows that the south and the north—the boundaries of the garden—surround her, since once the Nukva connected to the illumination of the north, the congealed sea, she froze until ZA returned and extended to her the south, the light of Hassadim on the right. At that time the illumination of Hochma on the north clothed in the Hassadim on the south, and her lights were opened to illuminate in the worlds. Besides that, those two lights—south and north—were made, keeping the Nukva from the Klipot and Dinim, since the Southern wind cancels all the Dinim, and the Northern wind subdues all the external ones and the Klipot. For this reason they are regarded as keeping her, like a fence that keeps the garden from strangers.
At that time the east, ZA, mates with the west, Nukva, and the west is in joy. She asked of everyone and said, “Let us make man in our image, after our likeness,” so he will be in this way, in four directions—south, north, east, and west, and above and below, meaning in VAK. Then ZA clings to the Nukva and elicited the soul of Adam HaRishon. This is why Adam came out from the place of the Temple, from Nukva de ZA, who is called “the Temple.”
414) “And God said, ‘Let us make man.’” The Creator said means he extended to the lower ones—who come from the side of the upper ones—the name in the number Adam, the name Mem–Hey (45). The upper ones are YESHSUT, who have only two lines, right and left, in Holam and Shuruk, which are MI ELEH, and which are concealed. The lower ones are ZON, who have the Masach de Hirik, the Masach of the name MA [Mem–Hey], at the level of Hassadim that comes out on that Masach. It decides between the right and left of YESHSUT, and YESHSUT open from their concealing and three Mochin HBD come out in them, three come out of one.
Because of it the ZON are awarded those Mochin, too, because the lower one is rewarded with the full measure that it causes in the upper one. It was said, “One is rewarded with three.” This is the lower ones who come from the side of the upper ones.
In and of themselves, ZON are unfit for Mochin. But because they caused the elicitation of Mochin above, in YESHSUT, they were also rewarded with them. This is why it is considered that the Mochin of ZON come from the upper ones and not from themselves.
As the Mochin de ZON were emanated from YESHSUT, the soul of Adam HaRishon is emanated from ZON. Once ZON receive the Mochin from YESHSUT and from AVI, and rise to them and clothe, they become completely equal to the degree of AVI and YESHSUT. At that time they emanate to Adam HaRishon by all those ways that AVI emanated them, since now ZON are considered upper ones, and the soul of Adam as the lower ones. Hence, first ZON were diminished as YESHSUT, lowering the letters ELEH to the soul of Adam, then they raised them back to their degree, and the soul of Adam HaRishon rose with them.
As with YESHSUT, so now in ZON, two lines were made, right and left, MI ELEH, whose lights were concealed. Now Adam HaRishon has the Masach of the point of Hirik, which is the Masach of the name MA, deciding between the two lines of ZON, and opening them from their concealment. To the extent that the soul of Adam HaRishon caused new Mochin in ZON, he, too, is rewarded with them. It follows that the elicitation of the Mochin to the soul of Adam HaRishon was also like the lower ones that come from the upper ones.
This is the meaning of what the Creator said, “Let us make man,” meaning He extended Mochin to those lower ones who come from the side of the upper ones, which are the lower ones who carry the Masach de Hirik, which are fit to decide between the two lines in the ones above them. They elicit Mochin in the upper ones and are rewarded with them, too. The meaning of that name, which is MA in Gematria, is as the number Adam. The meaning of the middle line, which carries the Masach de Hirik from the name MA, who decides in the upper ones and draws from them to himself, as well, is that by that the entire wholeness in the soul of Adam HaRishon came out and was emanated.
Adam is from the upper concealment, containing within him the two lines from the upper ones, from YESHSUT, right and left, who were concealed prior to the decision of the third line. Also, Adam is the letters, including within him the middle line, who is considered all the lower ones, which are called “letters,” since the upper ones are regarded as Taamim Nekudot, and the lower ones as Otiot [letters]. Thus, the man [Adam] includes within him all that is above and all that is below.
The three letters are Aleph–Dalet–Mem [Adam/man]. The Aleph in the name Adam points upward, to upper AVI, from whom extends the right line, MI. The blocked Mem [final Mem] in the name Adam is the Mem in the verse, “To the increase of the government,” where although this Mem [in Marbe (increasing)] is in the middle of the word, it is traditionally written with a final [blocked] Mem, as at the end of the word. It implies YESHSUT, from whom the left line, ELEH, extends.
The bottom Dalet in the name Adam is concealed in the west. That Dalet is included in the Nukva from Chazeh de ZA and below, which is called “west.” It implies the Masach de Hirik, which the Nukva, called “west,” carries. Through it, the level of Hassadim comes out, becoming the middle line, and deciding between right, the Aleph of Adam, and left, the Mem of Adam.
This is the whole of the Mochin above and below, since by these three ways the Mochin in YESHSUT and ZON come out. They also come out in the soul of Adam HaRishon. After they were established above in ZON through the subduing of the Masach of Adam, they were also established below in Adam himself, since the lower one is rewarded with all the measure of illumination that it causes above.
415) The letters Aleph Dalet Mem disclosed in ZON new Mochin de HBD when they descended to the soul of Adam HaRishon. They are all as one in their wholeness, in the decision of the middle line and in their Hitkalelut in one another. Thus, man is in male and in female. The Hassadim in the soul are regarded as male, and the Gevurot as female. The female was attached to his side until He cast sleep on him and he slept, and he was laid in the place of the Temple below.
416) The Creator sowed him, meaning separated the female from the male, and fixed her as the bride is fixed. And He brought her to him, and it is written, “And He took one of his ribs,” He took one because he had two ribs, and He took one of them. The rib that He did not take is the first Lilit, who was Adam HaRishon’s first wife, and who has been removed from him.
417) Lilit was not help made against him, as it is written, “And for the man He did not find a help made against him,” since she was an evil Klipa and He did not trust her. She was with him until that time, as it is written, “It is not good for the man to be alone, I shall make him a help made against him,” for then she was removed from him. Adam was the last of the creations, hence a whole man had to come to the world. This is why Lilit was removed from him and Eve was given to him in her stead.
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