(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
419) “And the Lord said, ‘My spirit shall not abide in man forever, for he, too, is flesh.” When the Creator created the world, He made this world, Malchut, to use it like the upper world, Bina. That is, He made all the lights that illuminate in Bina also illuminate in Malchut, this world.
When the people of the world are righteous, going by the straight path, the Creator evokes the spirit of life, the Mochin of above that are in Bina until this life reaches the place where Jacob, ZA, is found, since they extend from Bina to ZA.
420) And life extends from there until that spirit of life is drawn to this world, to Nukva, to the place where King David is found. From there the blessings are drawn to all the lower ones in BYA. That upper spirit spreads and extends downward, and the lower ones can exist in the world.
421) This is why it is written, “His mercy is forever,” with a Vav. It is for the world of King David, this world, the Nukva. Vav is the spirit of life, which is drawn to the world. This is why it is written, “My spirit shall not abide in man forever,” without a Vav, since when a spirit is drawn to that world, blessings and life emerge from there to all so they may exist.
Now, in the generation of the flood, when people sinned in extending from above downward and blemished the middle line, gripping to the left line, everything departed from the world so that that spirit of life would not come to this world to delight the lower ones in it and they would exist in it. This is why it says here “forever” without a Vav, since they blemished the middle line, Vav, the spirit of life, and gripped to the left line.
422) “For he, too, is flesh.” This is why the spirit of life will not be imparted to this world, to not enhance the serpent, the lower one of the degrees, called “flesh,” so the spirit of life will not be strengthened by it, and the holy spirit will not mingle with the serpent’s spirit of Tuma’a.
The meaning of the words, “For he, too, is flesh,” is that the primordial serpent, too, who is called “flesh,” will be blessed by that spirit of life. This is why the serpent is called “flesh,” as it is written, “The end of all flesh has come before Me.” This is the angel of death, which is the primordial serpent. Thus, the serpent is called “flesh.”
It is also written, “His days were one hundred and twenty years,” meaning waiting of the connected tower. The Nukva is called a “tower” only when she ascends to HGT and ties to them as a fourth to the fathers. This is why she is called the “connected tower.” At that time she has three connections, where HGT and Nukva connected to one another.
There are four degrees, each with ten Sefirot, which is 40. There is a connection of 40 from the right line, 40 from the left line, and 40 from the middle line, and three times 40 is 120. A year means Sefirot.
We learn, “All the years of Rabbi Yohanan Ben Zakai were one hundred and twenty years.” 40 years he engaged in commerce, 40 years he learned, and 40 years he taught. It is so because he is the three connections in Malchut: 40 in commerce from the right line, 40 of learning from the left line, and 40 of teaching from the middle line.
This is why it is written, “My spirit shall not abide in man forever,” since the Vav is missing because they blemished the middle line and gripped to the left line, to draw from it from above downward. Hence, the spirit of life will not illuminate for them. “For he, too, is flesh,” since the serpent, who is called “flesh,” will grow from him.
Rather, “And his days were one hundred and twenty years,” that Malchut must be corrected into receiving from all three lines three times 40, which are 120 years. The number, 120 years, is waiting and the time to correct the connected tower in all three connections, which are the number 120. And then again, “My spirit shall abide in man”: the spirit of life will illuminate to the lower ones once more.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)