The Correction of PBP de ZON

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

327) “In the beginning God created.” “In the beginning,” as it is written, “The first of your dough,” which is upper Hochma, called Resheet [first/prime], since like the Resheet in the verse, “The first of your dough,” upper Hochma, the Resheet that is written here is upper HochmaBina that returns to being Hochma.

The Bet of Beresheet points to the Bayit [home/house] of the world, Nukva de ZA, who becomes a house for the settling of the world when she receives the Mochin de Hochma to water her, meaning she receives the Mochin from that river which entered her. It is written, “And a river comes out of Eden to water the garden.” The river means the one that collects everything from the upper depth—whose waters never stop—to water the garden.

A river is YESHSUT, which comes out of Eden, for AA, Eden, brought him outside the Rosh. He did it in order to water the garden, so YESHSUT would water the garden, the Nukva de ZA. Were it not for the elicitation of YESHSUT, the Nukva would have no Mochin. Also, YESHSUT does not receive the Mochin directly from AA, but through upper AVI, who are called “the upper depth,” and whose Zivug never stops.

328) That upper depth is the first Temple, AVI, in which the letters, the Kelim, end in one fine trail that is hidden in them. Explanation: They are two MasachimMan’ula and Miftacha. The Sium de AVI is in the Masach de Man’ula, a hidden Masach. This is why AVI are called “the upper depth.” But YESHSUTZAT de Bina, end on the Masach de Miftacha, which is why they are known.

Two forces come out of that depth: the great ZON and the small ZON, as it is written, “The heaven,” which are the great ZON, ending in Man’ula, and “The earth,” which are the small ZON, ending in Miftacha. It does not write “heaven,” but “The heaven,” with a Hey [in Hebrew]. That Hey indicates that the heaven comes out of that depth that is the most hidden, from the fine trail in AVIMan’ula. The verse, “And the earth,” indicates that that river, YESHSUT, elicited the earth, the small ZON, because AVI elicited the heaven, the great ZON, and YESHSUT elicited the earth, the small ZON.

329) But initially, the earth was regarded as heaven. And heaven and earth came forth, meaning ZON, as one, attached to one another in their Achoraim, when “the beginning of everything” illuminated, when the Nukva received the Mochin of Hochma, called “the beginning of everything.” Then heaven, ZA, took the Nukva and sat her in her place.

In the beginning of the elicitation of the Nukva she was attached to ZA, when both illuminated in one light of Hassadim. And since they were in equivalence of form without any difference from one to the other, they are regarded as attached to one another because Dvekut [adhesion/attachment] of the spirituals is equivalence of form. The place of Dvekut was in the Achor of ZA, from Chazeh de ZA and below, where there are his Kelim de Achoraim, since from Chazeh and above of each Partzuf it is considered Kelim de Panim, and from Chazeh and below of each Partzuf it is considered Kelim de Achoraim.

Afterwards, when “the beginning of everything” illuminated, when the Nukva received the Mochin de Hochma, called “the beginning of everything,” it is considered that the Nukva was sawn off from ZA, that they parted from one another because now there is disparity of form between ZA and NukvaZA illuminating in light of Hassadim, and Nukva illuminating in light of Hochma—for a spiritual separation is but disparity of form.

At that time, heaven, ZA, took the Nukva and sat her in her place because she parted from him and ZA gave her a separate place, as it is written, “And the earth.” “And the” indicates the whole of the 22 letters, from Aleph to TavEt. It indicates that she parted from ZA and obtained separate Kelim in and of herself, since the 22 letters are all the Kelim of the Partzuf, for the entire wisdom is explained by the 22 letters, and none more are needed.

330) When the earth returned to sitting in her place and parted from the Achoraim of ZA, heaven, the earth was Tohu and Bohu [unformed and void], to cling as one to the heaven as before. The earth was darkened because she saw the heaven illuminating, since after she was parted from ZA through the light of Hochma that she received from YESHSUT—since YESHSUT rose to Rosh AA and became Hochma, giving to the Nukva—she had Hochma without Hassadim because AA is all Hochma, and ZAT cannot receive Hochma without Hassadim. This is why the Nukva was darkened and craved to cling to ZA from behind once more, to at least illuminate in Hassadim like ZA.

The darkness drawn in the Nukva until the upper light came out, was extended to her, and illuminated for her. Then she looked at the heaven, ZAPBP, once again, and the earth, Nukva, was corrected and mitigated from the Dinim in her. She rose anew to Ibur to AVI and obtained from them Mochin de Panim.

331) Now he explains how the Nukva receives the above-mentioned upper light. He says that the light comes out on the right side because it is received by ZA, right, and the darkness remains on the left side, the Nukva. Then ZA separates the darkness from the light so they are included in one another. Then, by that separation, the Nukva receives the light from ZA, as it is written, “And God separated the light from the darkness.” By that separation, the day and the night mated and became one day, as it is written, “And God called the light ‘day,’ and the darkness He called ‘night.’ And there was evening and there was morning, one day.”

The verse, “And God separated between the light and the darkness,” is not actual separation, separation between the light and the darkness. Rather, it means that the day comes from the side of the light, which is right, and the night comes from the side of the darkness, which is left. And when they came out and ruled as one, He separated them. The separation was on the part of ZA in order to look PBP and to cling to one another, so they are completely one. This is a separation in the order of illumination, regarded as division to love, fondness, and persistence of the world, for it is applied in a Zivug to sustain the world.

332) ZA is called “day.” This is why it was said, “He called the light ‘day.’” He called the Nukva “night,” as it is written, “And God called the light ‘day,’ and the darkness He called ‘night.’” What is the darkness in the verse, “And the darkness He called ‘night’”? He says that it is the darkness that gripped to the night, who has no light of herself at all. That is, the night, Nukva, has nothing of her own, and even the darkness that clings to her is not hers, but darkness that extends to her from Ima, her left side, which is considered the point of Shuruk in YESHSUT. And although the darkness comes from the side of the fire, which is darkness, it is still not the Nukva’s herself, who has nothing of her own.

But the darkness is drawn until it illuminates on the part of the imparting of the day, until it receives Hassadim from ZA, who is called “day.” Then the light of Hochma dresses in light of Hassadim, and it follows that the day, ZA, illuminates to the night, Nukva. But the night herself does not illuminate because of the imparting of the day until the time of the end of correction, when it is written, “And the night will illuminate as the day.”

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

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