(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
213) “And the Lord God built the rib.” Concerning the building of the rib, the full name is written, as in the verse, “And the Lord God formed the man,” HaVaYaH Elokim [The Lord God], considered the full name. AVI established her in the building of the rib, before the Nukva came to the house of her husband, ZA. This is why the full name is written here, since HaVaYaH is Abba and Elokim is Ima.
“The rib” is as is written, “I am black and beautiful,” since she was built as a lamp that does not illuminate. But afterward AVI corrected her in a way that her husband would make peace with her, and it is written, “And He brought her to the man.”
Two actions are presented in the verse: 1) the building of the rib, as it is written, “And the Lord God built the rib; 2) the bringing to the man, as it is written, “And He brought her to the man.” It is so because first, AVI build the Nukva from the left line, regarded as the building of the rib. At that time she is black because on the left line, the Hochma is without Hassadim and the Nukva cannot receive Hochma without clothing of Hassadim, so she is dark.
This is why she is called “a lamp that does not illuminate.” This is also why it is written about her that she says, “I am black and beautiful,” for although she is black, without light, she is beautiful because she is in the palace of AVI and her level equals that of ZA.
At that time it is considered that ZA clothes the right line of the Mochin de AVI, which are Hochma and Hesed, and the Nukva clothes the left line of the Mochin de AVI, which are Bina and Gevura. Because of it, she does not need ZA to correct her because she is as complete as him, and then it is said about them that they are the two great lights.
This is why at that time she says, “I am black and beautiful,” although she is a lamp that does not illuminate. And when the Nukva is in that state, in the building of the rib, from the left line, she is in dispute with ZA, like the left line, which is in dispute with the right line. This is why AVI need to correct her, so her husband will make peace with her.
This requires a second operation, which is “And He brought her to the man.” That is, AVI corrected her with such a Masach that she would be fit to receive Hassadim from ZA. That correction of the Masach is regarded as bringing her to ZA, her husband. Now ZA can impart Hassadim upon her and her husband will make peace with her. However, due to the correction of that Masach., Nukva became such that she has nothing of her own, for now she must receive everything from ZA, her husband.
This clarifies the two operations of AVI: 1) building the rib, when Nukva became a lamp that does not illuminate; 2) “And He brought her to the man,” when Nukva has nothing of her own.
214) This means that AVI of the bride need to bring the bride into the domain of the groom, as it is written, “I have given my daughter to this man.” Henceforth her husband will come to her because the house is hers and not his. This is why he needs to come to her, as it is written, “And he went to her,” and as it is also written, “And he went also to Rachel.”
The illumination of Hochma is called a “house,” as it is written, “In wisdom shall a house be built.” The illumination of Hochma does not extend into any Partzuf from AA to Nukva, except in the Nukva, in the matter of Bet Resheet [Beresheet]. This is why the house is hers, for ZA cannot illuminate in illumination of Hochma except during the Zivug with the Nukva. For this reason he must come to her. This is why it is written, “And he went to her,” “And he went also to Rachel.”
In the beginning it is written, “And He brought her to the man.” This is because thus far AVI must correct her. They corrected her with a Masach to be fit for receiving Hassadim in her Zivug with ZA. Afterward ZA will come to her, and the whole house is the Nukva’s.
215) He should receive her permission prior to the Zivug, as it is written, “And he came to the place and slept there,” which means he should first receive permission. Thus, one who connects with his wife should make peace with her and mitigate her with words. If he does not appease her, he will not stay the night with her because their desire must be as one, without coercion.
All that applies to the order of the building of the degree, necessarily applies to the order of sustaining the degree, as well. Therefore, those two operations in AVI for building the Nukva also apply in the Zivug of the Nukva with ZA. First, illumination of the left must be extended for her, like the first operation of AVI in building the rib. Next, he mates with her and gives her Ohr Hassadim from his middle line, like the second operation of AVI, “And He brought her to the man,” the correction of the Masach, so she is fit to receive the light of Hassadim.
The first operation is called “receiving permission” or “appeasing,” since prior to that she is disputed with ZA because she is from the left line and ZA is from the right line, hence the dispute between the left and right lines applies to them. For this reason, ZA must appease her prior to the Zivug. But she is appeased only by extension of illumination of the left, which is her essence.
The good inclination and the evil inclination were given to the man because the Nukva was placed between them and connected with them. She is not connected between them before the evil inclination awakens in her and they are tied to one another, since the evil inclination implies the left line, and since she is disputed with him, she does not connect with him before he extends to her from the illumination of the left, which is the awakening of the evil inclination.
And if he does not appease her he will not stay the night with her because their desire must be as one, without coercion. It is so because before he extends to her illumination of the left, she is not appeased and he must force her.
And the man, who raises MAN for the unification of ZA and Nukva, also needs to evoke those two operations of AVI. The first operation, the illumination of the left, is implied in what is written about Jacob, “And he came to the place,” since there was no hurting but reconciliation, as it is written, “And do not hurt me.” Also, reconciliation means extending illumination of the left.
The second operation of AVI is the correction of the Masach, to qualify her for reception of Hassadim. It is implied in the words, “And he took from the stones of the place and placed under his head.” The Masach is called “stone.” Through those two operations, the upper unification took place, as it is written, “And behold, the Lord stood over him.” This is why The Zohar brings here evidence from the text, “And he came to the place.”
216) “And he came to the place and slept there because the sun had set,” indicating that a person must not perform intercourse during the day. It is so because “And he came to the place” means he extended illumination of the left, called “reconciliation,” and during the illumination of the left, the Nukva darkens and becomes a lamp that does not illuminate, for due to lack of Hassadim she cannot receive the light of Hochma. Hence, “And he slept there because the sun had set,” for with the extension of the illumination of the left, the light of day promptly departed and the night darkened.
This is why one must not perform intercourse during the day, for prior to the Zivug a reconciliation is required, meaning extension of illumination of the left, and there is no illumination of the left during the day because as the illumination of the left appears, the light of day promptly departs and the darkness of the night is made. It is written about it, “She rises while it is still night,” in a way that one who performs intercourse during the day cannot extend the reconciliation, and without reconciliation, intercourse is forbidden.
“And he took from the stones of the place.” Even if the king has beds of gold and garments of glory to sleep in, and the queen has prepared for him a bed made of stones, he will leave his own and will sleep in what she has prepared for him, as it is written, “And he laid in that place,” in the stones.
Although ZA has complete Mochin, in the crown that his mother has made for him, made of right and left in itself, still, to mate with the Nukva, he leaves himself and mates with her in her Behina, since her house is hers.
217) “And the man said, ‘This is now a bone of my bones, and flesh of my flesh.’” These are words of sweetness, to extend love with her and draw her to his will, to evoke love in her. See how pleasant are these words, how they evoke love. These words—“A bone of my bones, and flesh of my flesh”—to show her they are one and there is no separation whatsoever between them.
The four Behinot in Mochin, called Atzamot [bones], Gidin [tendons], Bassar [flesh], and Or [skin] are HB TM divided to right and left. Hochma and Tifferet are to the right, and Bina and Malchut to the left. Prior to the Zivug, Nukva had only a little bit of the left side of the Mochin, Bina and Malchut, Gidin and Or of the Mochin. Through the Zivug she acquired from ZA the right side, Hochma and Tifferet.
This is the meaning of what is written, “This is now,” through the Zivug of now, Nukva has become “a bone of my bones and flesh of my flesh,” since she obtained from him the right side, too, called “bone” and “flesh,” Hochma and Tifferet. When she comprises HB TM like ZA, she becomes one with him, without separation.
218) Now he began to praise her, “She shall be called ‘a woman,’ for there are none other like her, the glory of the house. All the women compared to her are as a monkey before a man, but she shall be called ‘a woman,’” the wholeness of everything. “She and none other because the name “woman” indicates the Esh [fire] of the Hey, the wholeness of the illumination of the left, called “fire,” connected to the letter Hey, the Nukva.
This is why he praised her, “She shall be called ‘a woman,’” for because of the illumination of Hochma that illuminates in her after she has been included in her husband’s Hassadim, she is given the name “woman,” which is illumination of Hochma, called “fire,” as it is written, “And the light of Israel shall become fire.”
“There are none other like her” because the illumination of Hochma is not revealed in any degree but that. It was said, “She shall be called ‘a woman,’” the wholeness of everything, she and none other because another is not called “a woman,’ since there is no illumination of Hochma in another.
It is all words of love, as it is written, “Many daughters have done nobly, but you excel them all.” The Nukva de ZA is the last degree in Atzilut, so naturally, there is no disclosure of Hochma in any degree but her, although they are higher than her. That last ring becomes the first, and this is the meaning of “Many daughters have done nobly.” Although they are higher than her, still, “you excel them all,” since in her appears the illumination of Hochma and she becomes Resheet [first/chief].
219) “Therefore shall a man leave his father and his mother, and shall cling to his wife,” to extend her with love and to cling to her. Because he has awakened toward her with all those things, it is written, “And the serpent was more cunning,” since the evil inclination awakened to grip her, to connect her by the lusts of the body, and to awaken her to other things in which the evil inclination delights.
220) “And the woman saw that the tree was good for food, and that it was a delight to the eyes.” She accepted the evil inclination willingly and lustfully. “And she gave also to her man with her,” since then she awakened toward her husband with lust, to awaken to him with desire and love.
These writings are in order to indicate the work to people as it is above, in the upper ZON. For although the writings speak of Adam and Eve below, they still imply to the upper ZON, toward which people must direct their works.
221) If the writings speak of the upper ZON, with what do we clarify above that the evil inclination gripped the Nukva? After all, the evil inclination is not employed in the Nukva of above. Rather, the matters of above aim for matters of below, which are their branches, for you have nothing below that does not have a root above, from which it extends and grows.
The good inclination and the evil inclination extend from their roots from above. The good inclination extends from the right of above, and the evil inclination extends from the left of above. The left of above clings to the body, the Nukva, to connect with it as one, as it is written, “His left is under my head.”
This is why all that is said here about the evil inclination refers to the left line of above, from which the evil inclination extends. And therefore, so far the texts are explained both above, in ZON, and below, in Adam and Eve. Henceforth, the words are covered with a little bit of tar, so it is not difficult to decipher them, how they are applied above, and even the smallest child can explain the matter.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)