(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
161) The words, “Let there be lights,” come to include the wicked serpent that cast filth and caused separation, so the sun would not mate with the moon. It is so because in all the degrees preceding Nukva, the word Yehi [let there] indicates diminution and the fall of the three Kelim, Bina and TM, to the degree below. However, the Kelim did not fall outside of Atzilut.
But the Nukva, which is the lowest of all the degrees of Atzilut, when it was said, Yehi, and her Kelim fell, they fell below Parsa de Atzilut, to the separated BYA. This is why by that fall the Klipot and the wicked serpent were created.
This is why it is written Meorot [lights] without Vav, which means curses. The serpent caused the earth to be cursed, as it is written, “Cursed is the ground.” The serpent incited toward the sin of the tree of knowledge for which the earth was cursed. This is why it is written Meorot [lights] without Vav, indicating that curse that the earth was cursed because of the serpent, which was created by the diminution of NHY. This is also why it is written in the Torah Meorot without Vav, which is the word, “curse.”
162) “And let them be for lights in the firmament of the heaven to give light upon the earth.” “And let them be for lights” lacks Vav, which means one light, the light of the moon. The words, “firmament of the heaven” mean the light of the sun. Both are included as one because it is written, “And let them be for lights in the firmament of the heaven to give light upon the earth,” indicating that the sun and the moon mate, to illuminate the worlds above Chazeh de ZA and below Chazeh de ZA.
The reason why it is written, “To give light upon the earth,” and not “To give light in the earth” is so it is heard, so it shines above and below, indicating that they all calculate according to the moon. According to what has been clarified, the words, “And let them be for lights in the firmament of the heaven” indicate the Zivug of the sun and the moon, ZON above the Chazeh and below Chazeh de ZA.
Thus, it should have written, “to give light in the earth,” as it is written, “in the firmament of the heaven,” which means that it mates below Chazeh de ZA, too, where there is the lower Nukva, called “earth.” And why does it write, “upon the earth,” which means that the Zivug is only above, in the firmament of the heaven, in the place of Parsa from the Chazeh de ZA and above, called “firmament,” and from there the illumination extends to the earth, below the Chazeh, but there is no Zivug in the earth itself?
It indicates that they all calculate according to the moon, since the Mochin of counting and numbering of all the degrees emerge by the Zivug of the sun and the moon. There is Mochin that are Ohr Hassadim. These are considered “numberless.” There are Mochin of illumination of Hochma, which are called “number” and “calculation.” Also, ZA has two females, above the Chazeh, moon, David’s Malchut, and below the Chazeh, earth, Rachel.
That Zivug, which illuminates the Mochin of the count, is only in the moon, in Zivug ZON from the Chazeh and above, where the Nukva is called “moon.” But not in the Nukva from the Chazeh and below, called “earth.”
When it was said that the sun and moon mate in order to light up the worlds, above Chazeh de ZA and below Chazeh de ZA, it means that the two females of above, the moon, and of below, the earth, are included in one another. At that time the illumination arrives above and below. But the heart of the Zivug is only in the moon, in the Nukva above the Chazeh.
163) Gematria and counting of times and conceptions [pl. of Ibur] of the year. The Mochin of the calculation and counting are all in the moon, above which there is no Zivug for illumination of Mochin of the calculation and counting.
But how is everyone’s calculation in the moon? Is there no Mochin and calculation and number in the degrees above the moon? It means that the Zivug of the Mochin of calculation is in the moon, and not in any other degree. However, from there a person comes to obtain Mochin of calculation in the degrees above the moon, too.
Although the Mochin of illumination of Hochma are called “Mochin of calculation,” they emerge in Bina once she returns to Rosh AA and become Hochma in it. Still, the Mochin do not appear in Bina, as she is always in light of Hassadim. Even ZAT de Bina are only light of Hassadim, and there is not the place for revealing the Mochin of illumination of Hochma. Rather, Bina gives these Mochin to ZA.
However, ZAT, too, is entirely corrected in Mochin of upper AVI, which are covered Hassadim and in which there is no room for disclosing these Mochin. Only ZA gives them to his Nukva, and in her they appear.
This is why Nukva is called “bottom Hochma,” indicating that the Mochin of illumination of Hochma do not appear in any degree but that. Thus, these Mochin emerge in ZAT de Bina, which ZA receives from her, and gives them to the Nukva, meaning to the Nukva below the Chazeh when she is completely integrated in Nukva above the Chazeh, called “moon,” and then both are called “moon.”
The place for revealing the Mochin of calculation is only in the moon, and not in the degrees preceding it. However, once these Mochin have emerged and appeared in the moon, they necessarily appear in all the degrees preceding it, since from them the moon received these Mochin.
But before they are revealed in the moon, they are completely unattained although they have already emerged in the previous degrees, since there is no room in them for disclosing these Mochin. But once they appear below, in the moon, they are all completed by this disclosure in her, since once they appear in the moon they can be attained in the previous degrees, as well.
But it is written, “and let them be for signs, and for seasons,” in plural form. Does this mean that in both appear the Mochin of calculation, even in ZA, the sun? “For signs” is written without Vav, indicating singular form, which applies only to the moon, and not to the sun, since the Mochin do not appear in it. And the words, “let them” is written in plural form. It does not apply to the sun and the moon, but to the HaVaYot [pl. of HaVaYaH] of the Mochin, for all the HaVaYot are in the moon, who is like a ship filled abundantly.
164) There is one point, and from there is the beginning of Mochin of count and calculation. She is AA, who is therefore called Resheet [beginning]. And what is before that point, above AA? It is not known at all.
There is a point above that is concealed, that is not revealed at all, Bina de AA, with respect to its essence that is clothed in upper AVI, and the Yod never leaves their Avir. But from there is the beginning to count and to reveal all that is hidden and profound, ZAT de Bina de AA that are clothed in YESHSUT, which rise to Rosh AA and give illumination of Hochma, called Mochin of count and calculation.
However, they still do not appear in YESHSUT, as they are considered Bina, who is essentially Hassadim. In the point below, in the revealed Nukva de ZA, there begins the disclosure of all the Mochin of calculation and numbering, for above the moon there is no disclosure of Mochin of calculation.
Hence, here is the place of illumination of Mochin for all the times, the Gematria, conceptions, times, festivals, and Sabbaths. And Israel—who cling to the Creator—calculate. That is, they extend Mochin of calculation for the moon, as we learn that Israel count by the moon, and the nations of the world by the sun. They raise it up, to clothe upper Bina, as it is written, “And you who cling to the Lord your God are alive every one of you this day.”
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)