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293) Every Shlomo [Solomon] that is said in The Song of Songs means a king that Shalom [peace] is his, ZA. If we say only “king,” and not King Solomon, it means Nukva de ZA, Malchut. The lower king is included in the upper king, and the thing is that the lower one inherits the upper one, and both became as one.
What separates the king that peace is his from the Nukva—just, “the king”—is that the lower king, Nukva, exists only when she rises to the upper king, Bina, since the Nukva cannot receive Mochin by herself. Rather, through the Nukva’s ascent to Bina, the lower one, Nukva, inherits the upper one, Bina, since the mother lends her clothes to her daughter and adorns her with her adornments. Therefore, Bina—as well as ZA, who extends from Bina—are called by the name, “the king that peace is his.” Thus, all the peace of the Nukva, her Kelim and Mochin, extend from Bina and ZA because through Nukva’s ascent to Bina, Bina and Nukva became as one and Nukva can receive the same Mochin as Bina.
Then Nukva is called “house,” since by inheriting the Mochin of illumination of Hochma from Bina, she is called “a house,” as it is written, “In wisdom [Hochma] shall a house be built.” This implies that the Nukva is not called “a house” unless when she has Hochma. It is written, “King Solomon made himself a palanquin.” A palanquin is the correction of the lower world, the Nukva, from the upper world, Bina. That is, when matters relate to the Nukva in her correction through Bina, she is called “a palanquin.”
294) Until the Creator created the world, His name was hidden in it, and He and His name that is hidden in it were one. His name is Malchut, who—prior to creation—was included and hidden in Ein Sof, without any disclosure or recognition. At that time He and His name that is hidden in it were one. Nothing was revealed until He wished to create the world. He was inscribing and building worlds, but they were unsustainable and were ruined. That is, the worlds that came out of Malchut at the time of Tzimtzum Aleph—called “worlds of Tohu,” in whom there was the breaking of the vessels, which is the ruin of these worlds.
We learn about them that in the beginning, the world was created in Midat ha Din, Malchut de Tzimtzum Aleph, who is called Midat ha Din. He saw that the world did not exist—that they were ruined—He associated with it Midat ha Rachamim. That is, the Creator, Bina, was enveloped in an envelope of light and created the world, meaning elevated the Malchut to her. Because of it, her light diminished into VAK, called “enveloped light,” for then Midat ha Din, Malchut was associated with Midat ha Rachamim, Bina, by which the world existed.
295) Out of that enveloped light He brought forth great and high cedars, out of that upper brightness. Afterwards He returned and extended GAR to the abovementioned enveloped light, and placed His Merkava over 22 inscribed letters, which are ZON, since the letters ELEH de Bina, which descend during Katnut from her to ZON, and which Bina returns to her during Gadlut, are considered a Merkava [chariot/structure] that travels here and there. He placed His Merkava over 22 letters, over ZON in Katnut, and later, in Gadlut, ZON were engraved in ten utterances, meaning Mochin de GAR. At that time they were reconciled and achieved their desirable correction.
It is written, “King Solomon made himself a palanquin from the cedars of Lebanon.” It is also written, “The cedars that He had planted.” Hochma is called “white,” and Bina is called “Lebanon.” The palanquin that Solomon made, the Nukva, he made for himself from the Kelim of Bina, Lebanon, and her Sefirot are also the cedars of Lebanon. The Nukva was built out of these cedars.
296) “King Solomon made himself…” The word “himself” is redundant. The Zohar interprets “himself” as “for himself,” that King Solomon, ZA in Mochin de Bina, made the palanquin for himself, for his own correction, that he first corrected himself with the palanquin.
“For himself,” to show His high glory, to give His Mochin from the high glory, Bina, to the palanquin, Malchut. “For himself,” to announce, “He is one and His name, ‘One,’” to bring on the end of correction, as it is written, “In that day, the Lord will be one, and His name, ‘One.’” It is written about that time, “And they will know that it is You alone whose name is the ‘Lord.’”
297) The palaces, Mochin, are obtained upon the arrival of the Zivug de Hakaa in Malchut de Bina. Dripping to that side of above is dripping to the right. Leaning to the left means descending. When he extends the Mochin from below upward, it is right, Netzah. When he leans to the left, Hod, the illumination of Mochin descends from above downward. However, their illumination does not extend downward from Netzah. He also extends the Mochin to the four angles, which are 12, since each angle consists of three Behinot. Malchut de Bina expands upward and downward, and into four angles, to be one high river.
That is, Malchut de Bina gives all those Mochin that came out in Bina to ZA. Through them, ZA becomes one high river, as it is written, “And a river,” ZA, “came out of Eden,” Bina. These Mochin are 24 Behinot, since 12 Behinot are included in four angles, HB TM, from Netzah, meaning 12 Behinot from below upward. There are also HB TM from Hod, meaning 12 Behinot from above downward, making 24 Behinot. All of them become one high river, Mochin to the ZA, which is “And a river came out of Eden.”
298) ZA is the upper river. It descends and gives Mochin below to Malchut, making her the great sea, as it is written, “All the rivers go to the sea,” since Malchut collects everything and sucks them within her. It is so because those Mochin, which are 24 Behinot, come out inside the Bina, who is called “river,” as it is written, “He will drink from the brook on the way,” ZA, “therefore he will lift up the head,” GAR, which are called Rosh [head]. This is why the 24 Behinot of Mochin are called “rivers” [or streams], and ZA drinks those rivers and gives them to Malchut, as it is written, “All the rivers go to the sea,” since through the rivers that she receives from ZA, Malchut becomes the great sea.
It is written, “I am a sand-lily of the Sharon.” Only the place near the great sea, which sucks in all the waters of the world, is called “The Sharon.” That is, “Sharon” comes from the word “He will see over men,” meaning seeing, Mochin de Hochma. For this reason, when Malchut has Mochin de Hochma, she is called “The sand-lily of the Sharon.” Malchut is called Sharon only when she is near the great sea, when she has the rivers of Bina, the Mochin de Hochma, for then she sucks into her all the waters of Bina, who is called “world,” which are all 24 rivers that he brings forth and sucks into him, and they illuminate in one another in certain ways.
The elicitation of the Mochin is in three points—Holam, Shuruk, Hirik. He brings forth the point of Holam. At that time, AA, brings Bina out of the Rosh, and ZA brings Malchut out of Atzilut, and she becomes VAK without a Rosh, the right line. “Sucks within him” is the point of Shuruk, when Bina returns to Rosh AA and Malchut returns to Atzilut, receiving the Mochin de Hochma, the left line, as the reception of these Mochin is called “sucking.”
“They illuminate in one another in certain ways” means that it is the point of Hirik, the elicitation of the level of Hassadim that clothes the two lines—right and left—in one another. This is the meaning of the middle line, when they illuminate in one another. The right line that extends from the Holam receives the GAR from the left line, which extends from Shuruk. Also, the left line receives the Hassadim from the right line, and there is Hochma and Hassadim in the right line, and Hochma and Hassadim in the left line, by which the Mochin are completed.
Then it is written about them, “In wisdom [Hochma] shall a house be built,” to which the Bet of Beresheet implies, since once the Hochma clothed in Hassadim, Bina is called “a house.” Malchut, too, is called “a house,” to which the Bet of Beresheet implies, since Bet is called Bait [house, Temple] The upper Temple [house], Bina, was built with Hochma, and the lower house [Temple], Malchut, was also built with Hochma. However, the great and high Temple, Bina, is the settling of the world, for the Mochin are not for herself but for the settling of ZON, who is called “world,” and the lower Temple is plainly, “a king,” Malchut.
299) “And the king,” Malchut, “shall rejoice in the” upper “God,” Bina, to grip Him under His head and bring him near with joy so the two of them are one, as it is written, “His left is under my head and his right shall embrace me” is said about the Mochin de Bina received by Malchut through ZA. This clarifies the words, “And the king shall rejoice in God.” Malchut will rejoice in Bina, in the upper Elokim, as she is gripped to her under her head, giving her Mochin that become Rosh for Malchut, and giving her Hassadim to bring her closer, to unite into one with her, since then Malchut rises and clothes Bina, and the two of them become one.
“And the king shall rejoice in God,” the joy in the light that He emitted. It explains the words by order of the elicitation of the Mochin in three points—Holam, Shuruk, Hirik—and the joy is the joy of the light that He elicited at the point of Holam. And although through this elicitation she becomes only VAK without a Rosh, through that elicitation of the Bina, Malchut becomes fit to receive all the Mochin de Bina. Were it not for this elicitation, Malchut would not be fit to receive Mochin. This is why the text says about this elicitation, “And the king shall rejoice in God.” The joy is because one hidden and concealed trail came out, inserting two trails within it, two that are one.
Once Malchut included and mitigated in Bina, she was established in two points, called Man’ula [lock] and Miftacha [key], in her own point and in the point of Bina. However, her own Behina [core/essence], Man’ula, which has no Zivug, was concealed in her and is not at all apparent in her. Rather, only the point of Bina, Miftacha, on which all the Mochin are elicited, is revealed in her, which is why she is fit for Mochin. This is the meaning of the elicitation of one trail, in Miftacha.
He inserted two trails in her—a trail of Miftacha and a trail of Man’ula—but they were established in two that are one, meaning that only one is apparent, the Miftacha. This is why the world, Malchut, was established in complete Mochin, since later, all the Mochin de Gadlut later come out on the Miftacha, extended from Bina. If the other trail had been apparent in her, the Man’ula, she would not be able to receive any Mochin. This is why it was said about that exit through the trail of Miftacha, “And the king shall rejoice in God.”
300) “And the king shall rejoice in God.” The lower world will rejoice in the upper, hidden world. That world, which gives life to all, is called “the life of the king.” When Bina returns to Rosh AA, she is regarded as the point of Shuruk. At that time she becomes Hochma in him, and then she is called Elokim, deep and hidden in name, and the light of Hochma is called “light of Haya,” as it is written, “And wisdom [Hochma] shall sustain its owner.” It is written, “And the king shall rejoice in God,” meaning that the lower world will rejoice in the upper, hidden world when Bina is called “a deep and hidden world.” During her ascent to Rosh AA, she becomes Hochma at the point of Shuruk, and then Bina sends life, Mochin de Hochma, to all the degrees. These Mochin are called “the life of the king.”
This does not mean that now she gives life to all, for now she is devoid of Hassadim and the lower ones cannot receive anything from her without the clothing of Hassadim, for this is why she is now called “the hidden world.” Rather, it means that afterwards she clothes that light of Hochma in light of Hassadim at the point of Hirik, and from there she gives the Hochma, called “life,” to all the degrees.
The Mochin of the point of Shuruk are the core of the house, since Malchut is not called “house,” except after Mochin de Hochma, as it is written, “In wisdom [Hochma] shall a house be built.” Hence, the Mochin de Shuruk, Hochma, are the core of the house, but the Mochin are still hidden due to lack of Hassadim. For this reason, it is considered that the house is still not inhabited. Also, she is the core of the house because afterwards illumination of Hochma—which is the core of the house—will be drawn from here.
That house builds the house of the world, ZON, and builds the world, which are ZON. The point of Hirik is the level of Hassadim, in which the Hochma clothes so they can clothe in the lower ones, ZON, called “world.” That house, the core of the house of the point of Shuruk, builds the house of the world, dresses in Hassadim, and is regarded as building a settled house for the world, ZON, for whenever “building” is mentioned, it means “in light of Hassadim,” extending from GAR de Bina, which are as it is written, “For He desires mercy [Hesed].”
That is, the core of the house, Hochma, dresses in Hassadim of the point of Hirik, by which he builds a house for ZON for settling, clothing Hochma in Hassadim. Afterwards she gives them to ZON when they are clothed in one another, and then ZON—called “world”—are built in order to inhabit the house, and the Mochin are sufficiently complemented.
It is as it is written, “In the beginning God created,” where “In the beginning [Beresheet]” has the letters of Bait [house] Resheet [first/main]. Resheet is Hochma, when Malchut collects all the Mochin into her and becomes the great sea, drawing all the Mochin at the point of Shuruk. Then Malchut is called Resheet. When Resheet, Hochma, dresses in Hassadim, she is called Bait Resheet, for now she is a house for settling. This is “In the beginning God created.”
301) The waters of the congealed sea, Malchut, suck all the waters of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it. It comes out and is done in Malchut from the upper one, from Bina, as it is written, “Out of whose abdomen came forth the ice?” From Bina, who is called MI [who], the ice, Malchut, came forth and became the congealed sea. Its waters congeal in it so it may suck other waters, for it is the nature of congealed water that many hollowed vents are made in them. Hence, if you pour water over them, the ice swallows and receives them. Thus, by congealing, the waters become a receptacle to receive other waters.
The Zohar explains the necessity of clothing Hochma in Hassadim. It says, “The waters of the congealed sea, Malchut, suck all the waters of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it.” It is so because when Malchut receives the Hochma at the point of Shuruk, and she is called “sea,” she becomes the congealed sea. The lights congeal and become hidden within them and are not imparted from her outwards. A correction is made on that, as long as Hochma is without Hassadim, for she harms the lower ones. Hence, the lights are congealed within her and are not imparted to the lower ones.
Malchut is the congealed sea while her lights draw all the lights of the upper world, Bina, and collect them into her, when Bina returns to Rosh de AA and becomes Hochma. The waters walk and roam in it here and there, and are sucked into it. Since they are not imparted from her outwards, the waters walk and roam in it here and there, and by that they are sucked in her.
He says below that through the Southern wind, which is Hassadim extended through the point of Hirik, the ice in her melts and she returns to being liquid and gives to the lower ones. At that time, once she is under the domination of the Southern wind, Malchut can no longer receive Hochma except for that light of Hochma she had received before when she was frozen. Now it dresses in the light of Hassadim that she receives from the south. This is why it is considered that the light of Hochma goes here and there. That is, first it goes and comes to Malchut, and then—through the Southern wind—it exits her once more and comes to its root. But in the meantime Malchut sucks the light of Hochma that passed within her.
The waters of Hochma go and roam here and there because first they come and freeze within her, and then come out of her again by the Southern wind. In the meantime they are sucked in her because the light of Hochma is sucked in her. She absorbs it within her and it remains in her always, since the time when she was frozen with it.
He says, “It comes out and is done in Malchut from the upper one.” The matter of congealing and the ice extends to Malchut from the upper one, from Bina, as it is written, “Out of whose,” Bina, called MI, “abdomen came forth the ice?”
302) The waters of that ice of the holy sea will not leak unless when the force of the south, the right, comes out and takes it with it. Then the waters that were congealed from the north, the left, melt and are drawn by the south, imparting to the lower ones. “The force of the south” means the point of Hirik, the level of Hassadim that emerges on Masach de Behina Aleph. Since he subdues the Hassadim of the right line, south, and empowers it over the left, north, it is regarded as the force of the south. At that time the force of the south reaches the ice that extends from the north, the left line, and takes it with it, including it within it. And since the left line is included in the right, the ice promptly melts and the lights extend to the lower ones.
It is so because the waters congeal from the north, the left line. From the south, the right line, the waters melt and pour down to the lower ones, to water all the animals of the field, the degrees outside of Atzilut, in BYA. Those in BYA are called Mounts of Batter [separate], mountains of separation, since it is written about BYA, “And from there it parted.” They will all be watered when the south begins to bond with it. At that time the waters extend and by that upper force that extends from the south they will all be in glory and joy.
303) When the thought comes up and arrives in a desire from the most hidden of all that is hidden, AA, a river extends from the thought. Bina is called “a thought.” Malchut is called “desire.” The river that stretches out of the thought are the three letters ELEH that came out of the thought that is called Elokim.
When Bina de AA, the thought, received Malchut de AA within her, meaning the desire, and was included in her, a river extended and parted from Bina, meaning the three letters ELEH de Elokim parted from Bina and extended down to ZON. Only the two letters MI of the name Elokim remained in Bina.
When they approach each other, when the river ELEH approaches the letters MI in the thought once again, he is complemented once again in the name Elokim through a single trail that is not known above or below. Here is where the beginning of everything is made. During Gadlut, when the illumination of AB SAG de AK lowers the Malchut from the thought to her place once again, the letters ELEH return to the thought and the name Elokim is completed in her as before.
In Beresheet there are the letters Bet Resheet. Bet implies merely a king, Malchut, established and completed from Resheet, Bina, the thought, and Malchut and Bina are similar to one another. This is why they come together in the word Beresheet, where Bet is Malchut and Resheet is Bina.
304) “God created the heaven.” It means that He emitted a sound out of Him. Elokim, Bina, emanated and elicited the heaven, ZA, a voice. He is called “the voice of the Shofar [special horn].” The heaven, ZA, governs the earth by the Mochin called “life of the upper king.” The light of Hochma is called “life,” the upper king, Bina, who emanated the heaven. This is why these Mochin are called “the life of the upper king,” as it is written, “The Son of Yishai lives on the earth,” since the illumination of Hochma, called “life,” depends on the son of Yishai, the kingship of David, and through them he governed everything. Also, the earth, Malchut, receives from the heaven, as it is written, “God created the heaven and the earth.”
There are two Behinot of Malchut to ZA: 1) Malchut from Chazeh de ZA and above, the kingship of David, 2) Malchut from Chazeh and below, Rachel, Earth.
ZA, who is called “heaven,” gives those Mochin de Hochma—called “life of the upper king”—to the earth, the Nukva from Chazeh and below. However, they depend on the kingship of David, on Malchut from Chazeh and above, since the Zivug de ZA to receive the Mochin with the kingship of David—once they have been received in the kingship of David—gives them to the earth, the lower Nukva.
Life depends on the son of Yishai, on David’s kingship, since the Zivug to receive these Mochin from Bina is made in it. Afterwards it gives them to the earth. This is why the text says, “The son of Yishai lives on the earth,” to indicate that the life received by the earth, the lower Nukva de ZA, comes from the son of Yishai, the Nukva from Chazeh and above. The Vav that is added to the word “the,” as it is written, “And the earth,” is to empower and impart nourishments on the earth, to the lower Nukva, since this Vav of VeHaAretz [And the earth] is the male in the Nukva, and she receives the imparting of nourishments from that male.
305) It is written, “The heaven.” She is the force of the whole of the 22 letters implied in Et [“the,” Aleph–Tav], from Aleph through Tav, which Elokim—Bina—elicited and gave to the heaven, ZA. Et implies Nukva because Aleph–Tav is the whole of the 22 letters from Aleph to Tav, and letters are Kelim that depend only on the Nukva, since the male is the light and the Nukva is the Kelim.
“The heaven” is the Nukva from Chazeh and above in the Guf of ZA, which Bina emanated along with ZA, as it is written, “In the crown with which his mother has crowned him.” Nukva is a crown with which his mother, Bina, has crowned him. “And the heaven” is male and female, including them in one another and connecting them in one another so they exist together in those Mochin, called “the life of the king.” Merely “the king,” which is Nukva, will be nourished by ZA, who is called “heaven.”
“And the earth” indicates bonding of male and female who were engraved in inscribed letters, since the Nukva from Chazeh and above implied in the words, “the heaven,” is only the force of the 22 letters, which are not yet actual letters as they are from above the Chazeh. But the Nukva implied in the words, “And the earth” is actual 22 inscribed letters as they are from Chazeh and below. This is why it was said that they were engraved in inscribed letters in actual fact.
The life of the king are the Mochin of illumination of Hochma, extending from the heaven, ZA. The heaven extend them only to sustain the earth and all her multitudes. That is, ZA does not extend these Mochin for himself, as he is corrected in Mochin de Hassadim from the pure air of upper AVI. However, he extends them only for the Nukva from Chazeh and below and for all the souls extending from her.
306) The upper Elokim, Bina, made heaven and earth in Mochin of existence, the life of the king, and elicited them as one by the force of above, GAR de Bina, who are upper AVI, called “the beginning of everything.” That is, GAR de Bina, upper AVI, emanated the upper heaven and earth, the great ZON from Chazeh de ZON and above. Likewise, the upper secret, Bina, descended to her ZAT, YESHSUT, who made the lower heaven and earth, the small ZON, from Chazeh de ZON and below.
307) This whole matter is the Bet of Beresheet, which implies Bina. She is called Bet because there are Bet [two] worlds in Bina—upper AVI, called “the upper world,” and YESHSUT, called “the lower world.” They created worlds: the upper world of Bina created the upper world of ZON, and the lower world of Bina created the lower world, one such as the other, AVI such as YESHSUT. AVI created heaven and earth, the great ZON, and YESHSUT created heaven and earth, the small ZON.
Therefore, Bet implies that there are two worlds in Bina—AVI and YESHSUT. One elicited two worlds, the great ZON, and the other elicited two worlds, the small ZON. All of them came forth by the upper Resheet, Bina, who returned to Rosh AA, called “the upper Resheet.”
308) The difference between the Zivug of the upper world of Bina and the Zivug of the lower world of Bina is that the upper world descends to the lower world to emanate the lower world of ZON, the small ZON. It is filled by a Zivug from the upper light in the path of one degree that is on her, like the blocked, hidden, and concealed trail of above.
The Malchut that is Man’ula [a lock] operates in upper AVI from two Malchuts, Man’ula and Miftacha [key]. She locks there the Zivug of illumination of Hochma so the Yod would not come out of Avir de AVI, hence AVI remain in pure Avir, in covered Hassadim. Therefore, the Man’ula is called “the blocked, hidden, and concealed trail.”
The Miftacha operates in YESHSUT, opening in them the Mochin of illumination of Hochma, and the Yod comes out of their Avir and they become light. For this reason, Malchut de YESHSUT is called a “path” or a “way,” since all the Mochin of illumination of Hochma appear in her. It was said that it is filled by a Zivug from the upper light in the path of one degree, the degree of Miftacha that is over the lower world, YESHSUT, who is in YESHSUT like the blocked, hidden, and concealed trails of above in AVI.
One of them is a narrow trail, in AVI, and one of them is a path, in YESHSUT. The one below is a path, as it is written, “And the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.” The one above, AVI, is a narrow trail, as it is written, “A path that the eagle does not know.” That is, there is no Zivug there, called “knowing.” This is why it is written, “A path that the eagle does not know,” since it is unknown.
It is written, “Who makes a way in the sea,” meaning YESHSUT that were corrected in Malchut de Miftacha, called a “path.” “And a path in the mighty waters” means AVI, where Malchut de Man’ula—called “path” or “trail”—was established. It is so because the male of Man’ula is called a “trail,” and Nukva is called a “route.” It is written, “Your way is in the sea,” meaning YESHSUT, whose correction is in Malchut of the way. “And Your path in the great waters” is AVI, whose correction is in Malchut of the narrow trail. When the upper world of Bina is included in the lower world and she emanated the lower world of ZON, the small ZON were emanated in Miftacha, called “way” or “path.” Hence, they, too, receive illumination of Hochma like Bina’s lower world.
When the upper world of Bina—AVI, which are in Malchut de Man’ula, called a “trail” or a “path”—were filled in the Zivug of the upper light on their Malchut and were impregnated by the light, like a Nukva that is impregnated by the male, they emitted and begot two offspring as one, male and female, ZON. They are “heaven” and “earth,” like the upper world of Bina, AVI, since they, too, were established in Malchut de Man’ula, like them. This is why they are in covered Hassadim, as well.
It has been clarified that the difference between the upper heaven and earth, which came forth from Bina’s upper world, and the lower heaven and earth, which came forth from Bina’s lower world, is that the upper ones are only in covered Hassadim because they were established in Malchut de Man’ula, which is not known. The lower ones are in Hassadim disclosed in illumination of Hochma because they were established in Malchut de Miftacha which is known, a path, and it is written about her, “And the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.”
309) The earth is nourished by the waters of the heaven, and their waters are thrown in it. That is, she receives from the heaven, ZA, both the nourishments for the sustenance of the earth, the Nukva, as well as the male waters for begetting the souls, like semen that is fired like a begetting arrow. However, the male is the upper one and Nukva is the lower one. The upper waters in the earth, which she received from the heaven, are males, and the lower waters in herself are females.
The lower waters are nourished by the male waters, the upper waters that she received from the heaven. The lower waters in the earth call the upper water in the heaven to give them what they need like a female that is open to receive from the male, and shoots lower water opposite the male upper water to beget souls. Likewise, the Nukva is nourished by the male because the female has nothing of her own. She receives from the male both the nourishments, the abundance for her sustenance, and the begetting of the souls.
This is why it is written, “And the earth,” with an added Vav [and] to the word Et [the], indicating the male in the land. There are male and female in heaven, considered the upper heaven and earth, and there is also male and female in the earth, considered lower heaven and earth.
310) It is written, “Raise your eyes on high and see who has created these.” Letters were engraved in the whole of the work of creation, both in the upper work, Bina, and in the lower work, Malchut. Afterwards the letters were inscribed and completed. Bina is called Elokim, whose five letters are KHB TM. When Malchut rose to Bina de Bina under the Hochma in her, Bina and TM in her departed from her and fell to ZON, leaving two Sefirot KH in Bina, which are the two letters MI of Elokim, and the three Sefirot—Bina and her TM that fell from her—are the three letters ELEH of Elokim. This is “Who [MI] has created these [ELEH].” “Created” means took out, and MI took out the letters ELEH outside of Bina. This exit is considered the engraving of the letters, which mean Kelim.
Afterwards Bina lowered Malchut to her place as before and returned the letters ELEH to her degree, where they rejoined the letters MI in her and the holy name Elokim [God] was completed once again. The returning of the letters ELEH to the name Elokim is regarded as inscribing of the letters, the completion of their form, since now they have become fit for reception of all the Mochin because by Malchut’s ascent to Bina, the letters ELEH descended outside of Bina. This is considered the engraving of the letters.
This engraving was done in both Bina and Malchut because as the letters ELEH descended from Bina, so they descended from all the degrees below Bina. Afterwards the letters were inscribed and completed. Then, when Bina returned the letters ELEH and the name Elokim was completed, the letters, which are the Kelim, were inscribed and completed. He calls it an “inscription” because the disclosure of the current Mochin is according to the engraving that was done before. This is why it is regarded as the form of the letters being engraved first. Afterwards the inscriptions were made inside the engravings in these inscriptions and were completed for their tasks.
The letters were engraved in the words, “In the beginning … created,” meaning in the letters Bet in the words Beresheet and Barah [created]. The two letters Bet imply the time of Katnut and the engraving that was made in Bina. The letters Aleph in the Elokim and in the word Et [the] is considered inscribing and completion of the letters.
Bet Resheet, certainly the Bet of Beresheet Barah, which took out. The Bet took the letters ELEH outside by the force of the upper world, Bina, called Elokim, which left the letters MI in her and took out the letters ELEH in her. The letter Bet is a female and the letter Aleph is a male. That is, the letter Bet indicates Katnut, VAK without a Rosh, considered a female, and the letter Aleph indicates Gadlut, obtainment of GAR, considered a male. It is so because a male indicates completeness and the female incompleteness. The letter Bet of Beresheet Barah indicates engraving of the letters, and the letter Aleph of Elokim Et indicates inscription and completion of the letters.
As the Bet of Beresheet took her out by the force of the upper one, the degree of Bina, who remained in VAK without a Rosh because she took the letters ELEH out, so Aleph of Elokim emanated the letters Aleph-Tav, which are all 22 letters, at the degree of Bina, since the word Et [the/of] contains Aleph Tav, indicating the 22 letters from Aleph to Tav. The Bet of Beresheet Barah indicates the engraving of the letters, the descent of the letters ELEH outwards, for which she remained with only the two letters MI, which are VAK. The Aleph indicates the completion of the letters, the return of the letters ELEH to the degree.
They joined the letters MI, and the name Elokim was completed, as it is written, Elokim Et. Once the name Elokim was completed, He emanated all 22 letters implied in the word Et from Aleph to Tav, which mean Kelim and Mochin de GAR like the 22 letters, which are the Kelim that suffice to clarify the completion of the Hochma. These Mochin that He emanated to the complete Bina, called Elokim, which are the whole of the 22 letters, were emanated inside Bina herself because as Beria, the engraving, was in Bina, called Resheet, the completion implied in Aleph was also made in Bina.
The words “The heaven,” with the letter Hey, indicates that Hey, Bina, which was completed, emanated the ZA, who is called “heaven,” giving him life and rooting him. Life means Mochin of illumination of Hochma because the light of Hochma is called “the light of Haya.” Rooting him means that ZA himself does not need illumination of Hochma because he is established in covered Hassadim, but these Mochin are rooted in him to impart them upon the Nukva. This is why it was said, “And to root him,” to make him a root for the Nukva.
311) “And the land…” The Vav [and] of “And the land,” which is ZA, emanated the earth, the Nukva, to give her nourishments, to correct her, and to give her all the needs that she deserves. Nourishments mean abundance, enough to sustain her, and to correct her, the correction of her Partzuf so she is face-to-face with him, and to give her all the needs that she deserves, meaning illumination of Hochma.
The Vav of “And the land” indicates that the Vav, ZA, took the word Et [the], which means the whole of the 22 letters from Aleph to Tav, and gave them to the earth, the Nukva. That is, that collective of all 22 letters that ZA received from Bina, as it is written, “The heaven,” he gave them to the Nukva, earth. “And the earth,” Nukva, included them within her, as it is written, “All the rivers go to the sea.” This is why it is written, “And the earth,” that the earth collected everything into her and the earth received them.
The Mochin that are implied in Aleph-Tav, which ZA, heaven, received from Bina, are called “rivers” [also streams/brooks], as it is written, “He will drink from the brook in the way; therefore he will lift up the head.” That is, ZA drinks from Yesod of Bina, called “stream,” the Mochin, and this is why he raises his head, meaning obtains GAR. This is why these Mochin are called “streams” [or brooks or rivers]. It is written, “All the rivers,” Mochin, implied in Aleph-Tav, “Go to the sea,” to the Nukva, since ZA received from the beginning only to impart them upon the Nukva, as it is said that the Hey emanated heaven, to give him life and root him so he becomes a root for the Nukva and not for himself.
This is why it is written, “And the earth.” He could have written, “And the earth” [without the Et] and the male was implied in the Vav, and the Nukva in earth, without the word “the.” This is why it was said that the earth gathered everything into her, and the earth received them because the word “the” indicates the whole of the Mochin from Aleph to Tav. The words “And the earth” indicate that the earth collected into her and received within her all the Mochin implied in Aleph-Tav, meaning heaven and earth together. Also, “The heaven” implies heaven and earth together.
The ZON divide at the Chazeh—the great ZON from Chazeh and above, and the small ZON from Chazeh and below. Also, the core of ZA is from Chazeh and above, but from his Chazeh and below, he is considered his Nukva. Thus, ZON—from Chazeh and above—are both regarded as ZA himself, and ZON from Chazeh and below are both considered Nukva herself, where “And the earth” implies only the Nukva, called “earth.” There are ZA and Nukva in her, herself, which are called “heaven and earth,” the small ZON from Chazeh and below. Also, “The heaven,” which implies ZA, heaven, has ZA and Nukva in him, himself, which are called “heaven and earth,” the great ZON from Chazeh and above.
312) And the earth received “And the” to be nourished by them. This is why there are male and female in them by necessity, for the Vav of “And the” is male because the arrival of the matter into reception is in the beatings of the male. The fortress of the smoke is in the land, who is the Nukva. When the blazing fire extends and awakens from the left line, it grips to the Nukva and she billows smoke, as it is written, “And Mount Sinai was all in smoke because the Lord descended upon it in fire.” This is fire and that is smoke, meaning if that which descends from above is fire, the lower one who receives it becomes smoke.
It is written, “And the mountain smoking.” When the fire comes down, the smoke and the fire grip one another and everything is dominated by the left side, as it is written, “My hand also founded the earth, and My right spreads out the heavens.” “My hand also” is the left hand, which is fire and smoke. “Founded the earth” is the Nukva. “And My right spreads out the heavens,” and the right hand, Hassadim, measured and made the heaven, ZA, by the force of the right of above, Bina. It is so because ZA, heaven, receives the Hassadim from Bina. The heaven, male, ZA, were made similarly, from the right of Bina, and Nukva was made from the left of Bina.
This is why the Nukva cannot be without a male, as she is fire and smoke from the left side and needs the male’s Hassadim. This is why she is regarded as male and female together in regard to “And the earth.” When the Nukva is without a male, every kind of punishment in the world extends from her, as she is fire and smoke from the left side, and her entire correction is to be connected as one with the male, who is the right. Then all the abundance of the worlds extends from her.
313) “Raise your eyes on high.” Bina is called “on high” because the matters ascended up to Bina in a way that there is no question there. A question means raising MAN for a Zivug, like “Asking for the rains.” It begins with Bina because she is considered known. But above her, in Hochma, it is not known, meaning Hochma was perfected from Keter, who is called Ein [naught, null]. This is why she is not poised for a question like him, who is hidden and deep and there is no one to perceive and attain him.
This Mochin extend from the Zivug over Malchut de Miftacha, corrected in Bina, in her ZAT, who are called YESHSUT. For this reason, from there begins the question, the raising of MAN for a Zivug. At that time the Yod comes out of their Avir, leaving Ohr [light]. But above her, in AVI, called Hochma, who are GAR like the Keter, there is no question because they are corrected in Malchut de Man’ula on whom there is no Zivug. This is why they are considered not known, like Keter de AA, who is called Ein, from whom AVI receive. Also, he is pure air because the Yod does not depart from their Avir.
The reason why Keter de AA is called Ein is because he is attached to Rosh Atik. They are three Roshim [pl. of Rosh] one above the other and one inside the other. One above the other is Rosh Atik. One inside the other is HS de AA inside his Keter. Thus, they are three Roshim one below the other: The first Rosh is Rosh Atik, the second Rosh is Keter de AA, called Ein, the middle between Rosh Atik and HS, and the third Rosh is HS de AA, called simply AA.
Since the deep light, Bina, expanded, as it is written, “And very deep, who will find it,” her light is poised for a question because it is known. And although she is still hidden more than all the lower ones from her and below, she is called MI [who] after the question, as it is written, “Who has created these?”
314) It is written, “Out of whose abdomen came forth the ice?” “Out of whose [MI],” which is Bina, who is poised for a question. It comes out and is made in Malchut out of the upper one, out of Bina. The congealed sea comes out of the upper one, as it is written, “Out of whose abdomen came forth the ice?” It refers to ZAT de Bina, YESHSUT, called MI [who], when they impart Hochma without Hassadim, which is the point of Shuruk. Because of the absence of Hassadim, the lower ones congeal and freeze, hence although the letters ELEH have already risen up to Bina because the abundance is frozen, they do not join there to disclose the Elokim in Bina and she is still called MI.
However, once the Hassadim come out and clothe the Hochma, the letters MI join the letters ELEH, the name Elokim is completed, and she is no longer called MI. It is written, “Out of whose abdomen came forth the ice,” indicating that only when she imparts Hochma without Hassadim in regard to the point of Shuruk is she called MI, and not during the wholeness, when she receives the point of Hirik and the Hochma clothes in Hassadim, since then she is called Elokim and not MI.
We should not ask, “What is above and what is below?” Rather, we should seek the place where they come out to know, since three points are discerned in the exit of the Mochin from Bina—Holam, Shuruk, Hirik. There is no question at the points, Holam and Hirik, for it is forbidden to raise MAN in them to extend Hochma, but only at the point of Shuruk, which is the place of the exit of Hochma. We should not ask what is above, at the point of Holam, and what is below, at the point of Hirik. Rather, we should seek the place where they come out, the point of Shuruk, for then Bina is in Rosh AA and imparts Hochma, and it is discerned as the place of the exit of Hochma.
This does not mean extending Hochma at the point of Shuruk, since they cannot extend it, for everything is congealed and becomes ice, but then it is poised for a question, and not to know it. Then, at the point of Shuruk, is the time for raising MAN and for asking about the illumination of Hochma, but at that time it is impossible to receive anything because of the freezing. Rather, afterwards, at the point of Hirik, when Hochma is clothed in the Hassadim of Hirik, it is the time for receiving illumination of Hochma. Thus, the time of the question is at the point of Shuruk, and the time of reception is at the point of Hirik.
315) Beresheet indicates Bet-Resheet. He asks, “Does Beresheet mean Resheet, which is an utterance without the Bet, or Beresheet, which is an utterance with the Bet?” Indeed, before Malchut came out of Bina and her power expanded, and everything is still hidden in Bina, it is Beresheet and an utterance, since the Bet of Beresheet is the Malchut that rose to Bina, and the Bet of Beresheet is the point in his palace.
Thus, the Bet of Beresheet implies the ascent of Malchut to Bina, which is the entrance of the Yod to the light of Bina, making her Avir. Resheet indicates Bina. Prior to the exit of the Yod, Malchut, from the light of Bina, both are called Beresheet, and both together are an utterance. Beresheet together with the Bet is an utterance because an utterance means a degree that emerges on a Zivug de Hakaa, when a lip strikes a lip. And since the Zivug de Hakaa is made on the Bet of Beresheet, Malchut, it cannot be said that only Resheet, which is Bina alone, will be an utterance, since the Zivug de Hakaa was not made on the Masach de Bina.
Since the Yod, Malchut, departed from the Avir of Bina and the forces of Bina expanded, Bina is called Resheet. She is an utterance of her own, without the Bet, the Malchut, since she has already departed her. Also, now she is called MI, poised for a question, the one that ELEH created. This concerns the illumination of the point of Shuruk, which is still not called Elokim, but MI, for although the letters ELEH rose to Bina, they are still hidden, and as they are, they are considered outside of Bina. Barah [created] means hidden, Bina, when she is called MI, for then she hides the letters ELEH due to lack of Hassadim.
Afterwards, when Bina expanded and was perfected, she becomes Yam [“sea,” the reversed letters of MI]. That is, once she clothed in the Hassadim of the point of Hirik, when the letters ELEH conjoin with MI and the name Elokim is completed, it follows that when the letters MI came in the name Elokim, they become there the letters Yod-Mem. At that time Bina created her below, in Nukva, and did everything in her in that very same way as above.
Thus, as the order of the Mochin of above was in three places, three points—Holam, Shuruk, Hirik—Bina elicited the Mochin in the Nukva by the order of these three points, one opposite the other and one like the other. Both are implied in the Bet of Beresheet. One opposite the other means that each Behina in the Nukva received from its corresponding Behina in Bina. One like the other means that the full height of the Mochin that came out in Bina, also came out in the Nukva. Likewise, when they are in Katnut, it is implied that they are both in Bet de Beresheet, a point in his palace.
316) “While the king sat at his table, my perfume gave forth its fragrance.” “Sat at his table” means settling in the lower Malchut. The king is YESHSUT. “Sat at his table” means while clothing in Malchut and giving from the bonding and delight of the pleasantness in the upper Eden, upper AVI. They receive from upper AVI in that hidden, concealed, and unknown trail, as it is written, “A path that the eagle does not know,” and they are filled by them. The abundance comes in the known streams of YESHSUT—a path or a way.
And then, “My perfume gave forth its fragrance,” the lower Malchut. He created the world below, Malchut, like the world of above, the world of Bina, YESHSUT, in everything that they received from the upper Eden. The high good fragrance rises from the lower world to rule and to act, and Malchut is able and governs and illuminates in the upper light.
317) The world, ZON, was created in two Behinot, in the right and in the left of the six upper days, HGT NHY de Ima. The six days, HGT NHY de Ima, were made in order to illuminate to ZON in the right in them, as it is written, “For in six days,” HGT NHY de Ima, “The Lord made heaven and earth,” ZON, and by that, ZON received the right in them.
Those six upper days dug ways and made 60 holes in the great deep, Yesod de Ima, meaning the left of the six days of Ima, each of which consists of ten. Hence, 60 holes were dug in it and all were included in Yesod de Ima. These 60 holes are to bring the waters of the streams into the deep, to the Yesod of Nukva de ZA, called plainly “deep.” By that, ZON receive the left from the six days of Ima, called “the waters of the brooks,” as it is written, “He will drink from the brook in the way; therefore he will lift up the head.”
Since the world, ZON, drink from the upper stream, the left of Ima, through these 60 holes in her Yesod, called “the great deep,” “Therefore he will lift up his head,” obtaining GAR de Ima, called Rosh. It is so because the left of Ima is the Kelim that ZON obtain, for in those Kelim they obtain the lights of GAR from Ima. If they did not have the Kelim from Ima, the world would remain in VAK without a Rosh. This is why it was said that the 60 holes in the deep were created from the six days of creation, the six upper days of Ima, and became the peace of the world, in whom they received the Mochin de GAR from Ima, who is the peace of the world.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)