(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)
111) “And God made the two great lights.” “Made” means Gadlut and correction of everything as it should be. He explained above that “Let there be” indicates Katnut because future tense indicates preparation and qualification, for Katnut is preparation for Gadlut. But “And there was” or “Made” indicates the end of the matter and Gadlut. Similarly, here he explains that the verse, “Let there be lights” indicates the diminution and emergence of the Klipot, and the word, “Made,” indicates completion and correction of the Gadlut.
The verse, “The two [great] lights” indicates that initially, the two lights, ZA and his Nukva, were in one connection, on an equal level, and did not need each other. This is the meaning of the complete name HaVaYaH Elokim as one. And although it is not revealed but concealed, because the names HaVaYaH Elokim indicate ZA and his Nukva on an equal level PBP [face-to-face] in Mochin de Gadlut, here the text speaks of the time when ZA and Nukva are on an equal level in Achoraim. That is, they have Mochin de Hochma but they do not illuminate in the Nukva due to absence of clothing of Hassadim.
Thus, on the one hand, HaVaYaH Elokim are considered a complete name, as they are in Mochin de Hochma, for all the wholeness is from the light of Hochma. But on the other hand they are regarded as being in concealment of Mochin because the Hochma cannot illuminate without clothing of Hassadim. The two lights of ZON are in a complete name HaVaYaH Elokim. But the name Elokim does not illuminate in disclosure, but only in concealment, since the Hochma does not illuminate in the name Elokim, the Nukva, for lack of clothing of Hassadim.
112) It is written, “The great,” since the ZON grew there on an equal level, so the name that unites everything—Matzpatz, Matzpatz—will be called by them. That is, they will receive from those names, Matzpatz, where ZA will receive from the right Matzpatz, the Nukva from the left Matzpatz, and then they are called “The two great lights.”
The name HaVaYaH, replacing the alphabet of Aleph–Tav Bet–Shin Gimel–Reish Hey–Tzadi Vav–Peh Zayin–Ayin Het–Samech Tet–Nun Yod–Mem Chaf–Lamed is Matzpatz. This is so because the replacement of Yod is Mem, Hey for Tzadi, Vav for Peh, the bottom Hey is replaced with Tzadi, thus there is Matzpatz. They are regarded as being in the two side-locks—right and left—of Rosh AA, since the thirteen qualities of Rachamim in the Torah, which are “Gracious and Merciful God,” etc., are discerned by thirteen corrections of the Se’arot Dikna de AA. Prior to the thirteen qualities of Rachamim, two names HaVaYaH, HaVaYaH are written in the Torah, and replacing them with Aleph–Tav Bet–Shin is Matzpatz, Matzpatz. He says that they are high names, preceding the thirteen qualities of Rachamim, like the hairs of the side-locks, which are superior to the hairs of the thirteen corrections of Dikna.
The names, Matzpatz, are considered big because they grew and rose up because they are superior, coming from the upper one, since the word, “Great,” means that now He has made them big, while previously they were small. The root of Gadlut is from the two names, Matzpatz, Se’arot Dikna, which were separated and came out of Se’arot [hair] of the Rosh because of Malchut of the ten Sefirot of Se’arot, who rose to the place of Bina of ten Sefirot of Se’arot. For this reason, Bina and TM de Se’arot departed into Guf de AA, considered Katnut of the ten Sefirot of Se’arot.
Then, during Gadlut, when AA lowered Malchut from Bina de Se’arot back to her place at the Sium [end], Se’arot Dikna rose back to the Rosh and were established in Matzpatz, Matzpatz. By that, it is considered that now they grew through their return to Rosh AA, and this is why those names are called “Great,” since now they grew, while previously they were small.
They are called “Great” because they grew and rose up. Previously, when Se’arot Dikna were in the Guf, they were small, since even the Se’arot that remained in Rosh AA had two lights Ruach–Nefesh in Kelim KH in them. But now that the Se’arot Dikna rose and bonded with the Se’arot Rosh, they acquired a complete degree of ten Sefirot KHB TM and both became big. Thus, the names Matzpatz indicate that they are small, but grew and rose up to Rosh AA because they are superior, coming from the upper one.
For this reason, Se’arot Dikna could rise and connect to Se’arot Rosh because they are actually from the upper one, from Rosh de AA, but they were previously diminished due to the ascent of Malchut to the place of Bina, hence they went outside the Rosh. For this reason, it is possible that now, after the return of Malchut to her place, they can rise once more to their previous degree, in which they had already been.
They are to the benefit of the world because the worlds exist in them, since the ascent of Se’arot Dikna to Rosh de AA is to benefit the ZON, which are called “world,” for by the ascent of Se’arot Dikna, the worlds, which are ZON, exist. Were it not for that correction of descent and ascent, done by the ascent of Malchut to the place of Bina, ZON would not be fit for reception of the Mochin, which is their whole existence.
And like the two names Matzpatz, there were also the two lights in the verse, which are ZON. Both as one rose in one Gadlut when ZA returns his Bina and TM that were fallen in the place of the Nukva, and elevates them back to his degree, becoming big, in ten complete Sefirot. Then the Nukva, who clothed the fallen Bina and TM de ZA, rises with them to the degree of ZA, as well. Then they receive from Matzpatz, Matzpatz—ZA receiving from the right Matzpatz, as he is considered Se’arot Rosh, and Nukva receives from the left Matzpatz, as she is as Se’arot Dikna.
Then ZA and Nukva become one degree, one is right and the other is left, as was explained in the two names Matzpatz. This is why the text says, “And God made the two great lights,” making them big, on an equal level. But that Gadlut is regarded as only Mochin de VAK, since the Hochma is without clothing of Hassadim. This is why they are called Matzpatz, which is replacing the waning HaVaYaH. So are all 13 qualities of Rachamim.
But afterwards, through a new ascent of MAN, the clothing of Hassadim was extended, as well, and then the names Matzpatz return to the names HaVaYaH, and likewise all of them, becoming Rachamim. At that time the ZON receive from them the Mochin de GAR de PBP, although they are no longer on an equal level, since now the Nukva must receive from ZA. Yet, now the ZON are called HaVaYaH Elokim, the complete name.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)