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369/2) “These waters conceived and begot darkness.” It is written about it, “And the veil shall divide for you between the holy and the holy of holies,” since once the upper firmament in the Peh of AA descends and raises all the degrees to Rosh de AA, where there is Hochma without Hassadim, it becomes dark and frozen in all the Behinot of lower waters, ZAT, that rose up there, for they cannot receive Hochma without Hassadim. It is considered that the upper water, GAR de AA, conceived, because the lower water that rose and were included in GAR de AA are regarded as an embryo in its mother’s intestines, as they are a foreign body there, like the embryo, which is a foreign body included in its mother’s body.
However, they begot darkness. Even after the upper water gave the Mochin de Hochma to the lower water, they were born and came out in darkness and freezing because the lower water cannot receive the great light of Rosh AA without Hassadim, as it is written, “The veil shall divide for you between the holy and the holy of holies.” It is so because the veil, the upper firmament in Peh de AA—which divides between GAR de AA, the holy of holies, upper water, and ZAT de AA, the lower water—is holy, since the upper water, GAR, the holy of holies, can receive Hochma without Hassadim, but the lower water, ZAT, holy, cannot receive Hochma without Hassadim and become darkness. It follows that the veil divides between the holy and the holy of holies.
370) It is written, “Who lays the beams of His upper chambers in the waters; He makes the clouds His chariots; He walks upon the wings of the wind.” “In the waters” means the uppermost water, AVI, GAR de Bina, with which He corrected the house, Nukva de ZA, as it is written, “In wisdom shall a house be built, and in understanding shall it be established.”
Here The Zohar explains the text, “Who lays the beams of His upper chambers in the waters,” as the order of elicitation of Mochin in three points—Holam, Shuruk, Hirik. “Who lays the beams of His upper chambers in the waters” indicates the point of Holam, MI, which remained in the degree, which receives from GAR de Bina. In that regard he brings the verse, “In wisdom shall a house be built,” to indicate that the Hochma [wisdom] illuminates in the house, Nukva, only by extending Hassadim from GAR de Bina, AVI, MI, the point of Holam. Also, he explains the verse, “He makes the clouds His chariots,” in relation to the point of Shuruk, and “He walks upon the wings of the wind” in relation to the point of Hirik.
371) “He makes the clouds His chariots.” The word Avim [clouds] divides into two: Av [cloud/thick, or AB] Yam [sea, or MI]. Av is the darkness of the left, standing by that Yam. The verse, “He makes the clouds His chariots,” indicates the Mochin of the point of Shuruk, which illuminate in the left, in darkness and freezing. This is why they are implied in the word Ab of Avim. It is known that these Mochin are received only by Nukva de ZA, who is then called Yam, hence the verse attaches these Mochin to the word Yam, which is the name of the Nukva when she receives these Mochin from the left.
“He walks upon the wings of the wind” is the wind of the upper Temple. It is as it is written, “Two cherubim of gold.” The words, “He walks upon the wings of the wind” point to the level of Hassadim emerging on the Masach of the point of Hirik uniting the two points Holam and Shuruk with one another because “wings” is a Masach. The wind is the quality of the light that emerges on that Masach, the level of Hassadim extending from the upper Temple, upper AVI. This is the “Two cherubim of gold,” ZON, since “He walks on the wings of the wind” points to the male cherub, ZA, whose illumination is covered Hassadim, and the words, “He makes the clouds His chariots,” points to the cherub, Nukva de ZA, illuminating in illumination of Hochma.
It is written, “And He rode upon a cherub and flew; and He sped upon the wings of the wind.” First He rode upon a cherub, the Nukva cherub, Av Yam [letters of Avim (clouds)]. Afterwards He sped on the wings of the wind, the male cherub, at the level of Hassadim, revealed on the Masach de Hirik. Until it awoke, He was not seen in it because until the illumination of Hassadim of the male cherub awoke, as it is written, “And He sped upon the wings of the wind,” the Merkava [chariot/assembly] was not revealed in the female cherub, as it is written, “And He rode upon a cherub and flew,” for the female’s illumination of Hochma, the point of Shuruk, cannot illuminate before it is clothed in a clothing of illumination of Hassadim from the point of Hirik.
372) It is written, “And meted out the waters by measure.” This indicates that he meted them in actual measuring where the water came into the measure. “By measure” means the limitation that was made with the Zivug on Masach de Hirik, the Masach of Behina Aleph, water, the Mochin. The Mochin of Holam and Shuruk could not illuminate before they reached the measure and the limit made by Masach de Hirik. This is why it is written, “And meted out the waters by measure,” for they were established and could illuminate upon the arrival of the water into the measure. They are the correction of the world when they reach the measure on the part of the Gevura.
A Zivug made on Masach of Behina Aleph extends only VAK without a Rosh, which is a great diminution. But here, since the Mochin have already come from the left, Gevura, and have already received the Hochma from there at the point of Shuruk, yet cannot illuminate without Hassadim, they receive their correction when they arrive into the measure of the point of Hirik. It is so because they clothe in the level of Hassadim inside the measure and become corrected, to illuminate in the world, Nukva de ZA.
They are the correction of the world when they reach the measure on the part of Gevura. However, before they received the Mochin from the left, there is nothing of the correction of the world, the Nukva, in the measure, since then the measure gives only VAK without a Rosh. And as evidence, the First would say that when the sages reached that place, the matter of the measure, which corrects the water, the lips of the sages would move but they would not say a thing for fear of being punished. Thus, there is no correction of the world at all in the measure itself, but only when the Mochin come from the side of Gevura, and already have the Mochin de Hochma from the point of Shuruk that is there. Then the measure corrects the Mochin because she clothes them with the Hassadim in her.
373) The first letter of the letters was flying over the pure connection and was crowned from below and from above. Letters are the Kelim of ZON, which receive their lights through ascending to AVI. The Masach in AVI is called “the pure connection,” and when ZON rise to AVI they are included in the Zivug that is made there on that Masach.
“The first letter of the letters was flying over the pure connection,” meaning it rose and was included in the Masach in AVI. “…and was crowned” means that she received there the Mochin, called “crowns.” “From below” means from the Mochin de Shuruk,” illuminating below,” meaning they are extended from above downward. “From above” means the Mochin of the point of Holam, which illuminate from above.
This is the two lines—right and left—that the letters receive first in AVI, then there is a dispute between them. This is the meaning of ascending and descending, that once it ascends and illuminates above in the illumination of the Holam, and once it descends and illuminates below in the illumination of the Shuruk. That is, once the right line prevails, and once the left line prevails.
The waters, which are the Mochin, are carved in their carvings, receiving the carvings of the Masach of the point of Hirik. At that time the Mochin settle in their places and the two lines of Holam and Shuruk are included in one another because it is the middle line that extends from the level of Hassadim that emerges on the Masach de Hirik, which decides and unites the two lines with one another.
Likewise, first, all the letters rose to AVI and received the Mochin from the two lines, right and left, which extend from the points Holam and Shuruk in AVI, and then the illumination of the point of Hirik. Then they were included in one anther and crowned in one another until the structure of Partzuf ZON and its Yesod was built over them.
374) When all the letters were built and crowned in Mochin de GAR through their Hitkalelut [mingling] in AVI, the upper water was mingling with the lower water and elicited the house of the world. AVI are regarded as upper water; ZON are regarded as lower water. When they received the Mochin of Holam Shuruk Hirik from AVI, the Kelim de ZA mingled with the Kelim de AVI for the difference between them had never been recognized. By that, they elicited Mochin de Hochma to the Nukva, and then the Nukva is called “the house of the world.”
First, the letters of ZA that included in the upper water were established and the two lines received the Mochin from the two points—Holam and Shuruk—in AVI. Afterwards they received the middle line from the point of Hirik and were completed. Then the Nukva was established in that manner, too. First she received the two lines right and left, and then she was called “the house of the world,” since the name “house” points to the light of Hochma received by the Masach de Shuruk. Yet, it is still not settling in the house because there is settling only in illumination of the point of Hirik.
Hence, the house, Nukva, is seen first, as the waters ascend and descend in her. First she received the house, the two lines from Holam and from Shuruk, then the dispute between them occurred. Once they ascend, when the right line prevails, extending from the point of Holam that illuminates from above, and once they descend, when the left line prevails in her, extending from Shuruk, which illuminates from above downward. It is as with the letters of ZA, until the firmament was made and divided between them.
The middle line, which extends from the Masach of the point of Hirik, is called “firmament.” When that firmament was made, it extended the middle line in Nukva and removed the dispute of the two lines in the Nukva because it clothed and included them in one another.
The dispute of the two lines, right and left, was on the second day of the work of creation, in which Hell was created due to the dispute between the lines. This is a burning fire, as it is written, “For it is consuming fire,” and he will be on the head of the wicked.
375) From this we learn that any dispute that is for the Creator endures, since here there was a dispute for the Creator, meaning for ZA, and the heaven exists afterwards, on the third day, due to that dispute, as it is written, “And God called the firmament, ‘heaven.’” “Called” means that He called and summoned, so that afterwards, on the third day, the firmament would be as heaven, ZA.
The reason why ZA receives the Mochin de Gadlut from AVI is that there was a dispute between the two lines that extend from the two points, Holam Shuruk, in AVI and they could not illuminate in them until the Zivug on the Masach of the point of Hirik was made, deciding between them. AVI received that Masach from ZA who rose to them. It follows that ZA causes the Mochin to exist in AVI, hence he is also rewarded with those Mochin, since the lower one is rewarded with all that it causes to illuminate in the upper one.
Thus, all the Mochin of ZA are only because of the dispute between right and left that was in Ima, with which he was rewarded due to the decision. Were it not for this dispute in AVI, ZON would have had no Mochin. Hence, any dispute that is for the Creator endures, since heaven is ZA, and the dispute that was in AVI was for the Mochin for heaven. Without it there would be no Mochin for heaven.
However, this was not on the second day, during the elicitation of the firmament, but on the third day, for then was the decision in the lines made, and the heaven exited afterwards, on the third day, as it is written, “And God called the firmament ‘heaven,’” which is a summoning for the third day, when the decision was completed, for which ZA receives the Mochin.
The construction of the house and the attic is in beams among which they are present and exist, since those beams among them are a floor for the attic and a ceiling for the house. It follows that from them comes all the existence of the house and the attic because before the beams are placed in the middle of the building there was no existence to those house and attic. They exist through them because if those beams are cancelled, the house and attic will immediately be cancelled too, as it is written, “And the veil shall divide for you between the holy and the holy of holies.” The actual holy and holy of holies were made by the veil and exist by it, since the veil is the firmament that divides inside in the middle between the upper waters and the lower waters.
AVI are upper waters and ZON are lower waters. Were it not for the firmament, ZA, which decided between the two lines of AVI, there would be no Mochin to the lower ones, ZON, because all the Mochin de ZA extend to him only thanks to his decision in AVI. Thus, their existence, meaning the Mochin of the lower waters, depends on the firmament. Likewise, the existence of the upper waters depends on the firmament because as long as the firmament did not decide between the two lines right and left in them, the lights were ascending and descending and did not illuminate.
Hence both the upper waters and the lower waters exist only through the firmament. This is similar to the beams between the house and the attic, where the actual house and attic are made by the beams. The dispute for the Creator [in Hebrew: for heaven] is the dispute between the lines of AVI, for without that dispute, ZA—heaven—would be without Mochin and would not exist. Because the firmament, ZA, sustained the Mochin in AVI, the Mochin existed in it as well.
376) Afterwards it is written, “Let the waters be gathered under the heaven unto one place.” Literally under the heaven. Heaven is ZA. “Under the heaven” is the Nukva de ZA below the degree of ZA. Water is Mochin. The Mochin will gather to the Nukva. Wherever it is said “under,” it is from Chazeh and below of that degree because the essence of each degree is from Chazeh and above. But here the text does not refer to Chazeh and below of ZA, called “heaven,” but to actually below, under the entire degree of ZA, who is the Nukva. “Unto one place” means unto a place called “one,” which is the lower sea, the Nukva, since the Nukva complements the name Ehad [one], and without the Nukva ZA is not called “one.”
ZA is called Eh [Aleph-Het] and the Nukva is called Dalet. When there is unification of ZA and Nukva, Aleph-Het with Dalet, the name Ehad appears in them. Thus, the Nukva, Dalet, complements the Ehad, hence the Nukva is called “one place.” It means that the meaning of the verse, “Let the waters gather,” in the Nukva, where all the waters gather, as it is written, “All the rivers go to the sea,” which is the Nukva.
377) “Unto one place” is as it is written, “And My covenant of peace shall not be removed,” meaning Yesod de ZA, who is called “a covenant of peace.” Thus, Yesod takes all the lights, as it is written, “Let the waters be gathered,” and throws them into the sea, the Nukva, when she has Mochin de Hochma. Through it, the land, the Nukva, is established, when she has all the Mochin—both Hochma and Hassadim. It is written, “And let the dry land appear.” This is earth, as it is written, “And God called the dry land ‘earth.’” Accordingly, the meaning of the words, “Let the waters gather,” is the Mochin, to Yesod de ZA, who is called “one place,” and he gives them to the Nukva. This is “And let the dry land,” which is the Nukva, “Appear.”
378) Why is the Nukva called “dry land”? It is written about her, “bread of poverty” without Vav [in Hebrew], indicating the Nukva when there is Hochma without Hassadim. At that time she is called “bread of poverty” because she cannot illuminate. This is why she is also called “dry,” without water, which are the Mochin, since the Hochma in her cannot illuminate without clothing from Hassadim.
This is why the Nukva sucks into her all the waters of the world, the light of Hochma, which includes all the Mochin de GAR. For this reason, she remains as dry as though she had never had any Mochin, for lack of clothing of Hassadim, for the Hochma does not illuminate without them, until that place, Yesod, when the “one place” was created, fills her with light of Hassadim. At that time the water extends through these sources of abundance of Yesod through the clothing of Hochma in the light of Hassadim.
379) “And the gathering of the waters He called ‘seas.’” This is the collection of the water above in Bina, for there all the waters gather, and from there they are drawn and come out. The root of the Mochin is in Bina, in Partzuf YESHSUT, and the words, “Let the waters gather” means that they will extend from YESHSUT. “Unto one place” is the Yesod, and from Yesod to Nukva. This is why the writing ends, “And the gathering of the waters,” the root and the outlet of those Mochin, “He called ‘seas.’”
The gathering of the water is righteous, Yesod de ZA. It is so because when Yesod reaches the gathering of the water it is written, “And God saw that it was good.” It is also written, “Say to the righteous, ‘It is good.’” Here the verse speaks of Mochin de Hochma that extend from the left line, the point of Shuruk. Before the arrival of the third day, Tifferet and Yesod, the deciding line, those Mochin could not illuminate. This is why it wasn’t said on the second day, “That it was good.”
Therefore, the words, “gathering of water,” are not interpreted as the left line in Bina because it was said about it, “It was good,” hence it was already subjugated by the Yesod, which clothed the Hochma in Hassadim. Prior to that, the Hochma does not illuminate, so how is it written about it, “And God saw that it was good”? This is why the verse is interpreted as Yesod, righteous, by whom the Mochin were made “That it was good,” as it is written, “Say to the righteous, ‘It is good,’” which decided between them.
However, Israel, ZA, is called “a gathering of water,” since it is written, “The hope of Israel is the Lord,” since the third line decides and clothes the two lines right and left in one another, at which time it is said about him, “It is good,” including Tifferet and Yesod, the covenant and body are considered as one for him. The third day is in Tifferet itself. This is why “The gathering of water” is not interpreted as Yesod, but as Tifferet, which is Israel, for the third day is Tifferet, deciding between the lines, and by which the Mochin of the left were made “It is good,” as it is written, “And God saw that it was good,” and there is no need to interpret it as Yesod.
380) It was said that the gathering of water is a righteous, Yesod de ZA, as it is written, “And the gathering of the waters He called ‘seas.’” This is the name of the Mochin de Hochma because the streams, springs, and rivers, which are all the Behinot of Mochin de Hochma, are all taken by Yesod. Because he is the source of all of them with its decision, he takes them all, and this is why he is called “seas.” This is why it is written, “And God saw that it was good,” since Yesod corrects these Mochin de Hochma. This is why now the text says, “It was good.”
However, if the words, “Gathering of water,” are interpreted as Israel, Tifferet, who does not illuminate in Mochin de Hochma, called “days,” but only in covered Hassadim, then why is he called “seas,” which is Mochin de Hochma? Also, why is it written, “It was good,” which means clothing of Hochma in Hassadim? After all, all of it is not revealed from Chazeh de ZA and above because the middle line that is there is Tifferet, but from his Chazeh and below where the middle line is Yesod.
381) Because he includes all the Mochin within it, both Hochma and Hassadim, he divided, for it was not said, “It is good,” about the Mochin between the first day and the third day, in the Mochin of the second day. That is, compared to the great light that emerged on the third day through Yesod, the previous Mochin on the second day are considered less, enough to not be worthy of saying “It is good” about them.
Were it not for that great advantage of Yesod, the Mochin of the second day would not be recognized as inferior, since on the third day the land bore fruit, meaning Nukva, through the righteous, Yesod, as it is written, “And God said, ‘Let the earth put forth grass, herb yielding seed, fruit-bearing tree yielding fruit after its kind, whose seed is on the earth.” The fruit-tree is the tree of knowledge of good and evil, Nukva de ZA. “Fruit-bearing” means the righteous, the foundation [Yesod] of the world, Yesod de ZA, who makes all the fruits and gives them to the Nukva. And because of that advantage of Yesod, the second day is regarded as so inferior that “It was good” is not said about it.
382) “Fruit-bearing tree yielding fruit after its kind” means that every person with a holy spirit, which is a fruit of that tree, of Nukva de ZA, Yesod inscribes in them a Reshimo after its kind. This is Yesod de ZA, a holy covenant, a covenant of peace. So are the ones with faith, those who have been rewarded with a holy spirit from the Nukva. They are like its kind, who are also rewarded with the degrees of the holy covenant and the covenant of peace. They enter its kind, clinging to it, and never parting from it.
The meaning of the words, “Fruit-bearing tree yielding fruit after its kind,” is the righteous, Yesod. He makes fruits—spirits and souls of people. The tree, Nukva de ZA, is impregnated with those fruits that she receives from Yesod, who are the spirits and the souls, and elicits that fruit after its kind, after the kind of the fruit-bearing, which is Yesod, so the receiver of the fruit will be like him. This is why it is written, “Fruit-bearing tree yielding fruit after its kind,” since the spirits come from Yesod, who makes them, and gives them to the fruit-tree, Nukva. Nukva gives them to people, and they are similar to the fruit-bearing, Yesod. This is why he says, “Yielding fruit after its kind.” The meaning of the difference, whether they are similar to Yesod or to Nukva, will be explained below.
383) Happy is he who is similar to his father and his mother, who are ZON. Hence, the holy Reshimo, the cutting of the foreskin on the eighth day, is for him to equalize his mother’s merit, Nukva de ZA. And when the holy Reshimo is exposed and revealed, so he would equalize with his father, ZA, since through the Mitzva of circumcision he is rewarded with receiving Mochin de Nukva, and through the exposing he receives Mochin de ZA, hence a fruit-tree is Ima, Nukva de ZA. “Yielding fruit” is the holy covenant, Yesod de ZA, his father. “After its kind,” so he resembles his father and is marked in him, receiving all his virtues.
384) “Whose seed is on the earth.” It should have written, “Seed in him” without the Vav [in Hebrew]. However, the seed of Vav is in him, the seed of ZA, who is called Vav, is in him. It is written, “On the earth,” since ZA gives that seed on the earth, the Nukva.
Happy are Israel, who are holy and are similar to the holy. They receive Mochin from ZON and are similar to them. This is why it is written, “And you people are all righteous.” Of course they are righteous, since their souls come out of the righteous, Yesodot de ZON, hence they are similar to them. Happy are they in this world and in the next world.
385) It is written, “He makes the earth by His power.” “He makes the earth” is the Creator above. The Creator makes the Nukva, earth, from the Zivug of ZON from Chazeh and above, from which covered Hassadim are given. “By His power” is a righteous, Yesod de ZA, where by his Yesod, he gives the Hassadim to Nukva.
It is written, “He prepares the world by His wisdom.” The world is the land below. That is, in Zivug ZON from Chazeh and below, where the illumination of Hochma is revealed. Nukva is called “world,” and the Creator prepares her. “By His wisdom” is Tzedek [justice], as it is written, “And He will judge the world with justice.” In a Zivug for extending illumination of Hochma, Nukva is called “justice,” and ZA “sentence.” “By His wisdom” is justice, to prepare the Nukva for being justice [Tzedek] through the Zivug of Tzedek and sentence, as it is written, “And He will sentence the world in justice.”
It explains what is written of the Zivugim of Tzadik [righteous/just] and Tzedek. The verse, “He makes the earth by His power” explains the Zivug of the Tzadik because “By His power is Tzadik [a righteous],” which is the Zivug for giving Hassadim. The verse, “Prepares the world by His wisdom” explains the Zivug called Tzedek, since “By His wisdom” is Tzedek. However, that Zivug of Tzedek is only for preparation, Hochma without Hassadim, and the Nukva cannot receive Hochma without Hassadim. Therefore, she needs to be further complemented by a Zivug of the Tzadik for reception of Hassadim. This is why it is written, “Prepares the world by His wisdom,” which is only for preparation.
“Makes the earth” is the Creator, who corrects the earth and mends her ways. He corrects her by His power. The verse explains “Makes the earth” in regard to doing, who is the Creator above, who makes the earth by the Zivug from Chazeh and above. It explains the words, “Makes the earth,” in relation to the act, which is the Creator who corrects the earth and mends her ways. The act is a correction so she may illuminate with the Hochma she received by the giving of Hassadim from the Zivug from Chazeh and above.
386) There are connections by which all 22 letters are connected as one. They are two letters, each of which ties all 22 letters as one. One ascends and one descends. The one that ascended descends, and the one that descended ascended, as it is written, as in Aleph–Chaf Bet–Chaf Aleph–Lamed [making up the words “Only in you is God”].
He continues to explain the two Zivugim Tzadik and Tzedek in the verse, “He makes the earth by His power,” as they are two Yesodot, since the male Yesod is Tzadik, and the female Yesod is Tzedek. This is why he calls them “two letters,” since Yesod is called a “letter.” The 22 letters are the ten Sefirot of the structure of the Partzuf, which also divide by the number 22 letters in a way that the 22 letters are the whole of the Partzuf entirely.
The Sefira Yesod of the Partzuf includes the entire Partzuf, connecting all the elements of the Partzuf into one connection. This is why it was said, “There are connections by which all 22 letters are connected as one,” which are the Yesodot [foundations] of each Partzuf, connecting all the elements of the Partzuf, which are 22 letters, and making them one whole by a Zivug.
There are two letters, two Yesodot, Tzadik and Tzedek, one ascending and one descending. The Zivug in the male Yesod—called Tzadik—for extending Hassadim is only VAK, whose illumination is considered as only from below upward because only the illumination of GAR illuminates from above downward. It follows that the illumination of the Zivug de Hassadim from Tzadik is ascending, illuminating from below upward. This is why it was said, “One ascends.”
The illumination of the Zivug de Hochma that extends in Yesod de Nukva, Tzedek—as she is GAR—illuminates from above downward. It is considered that its illumination descends to all the lower ones. This is why it was said, “And one descends.”
It is known that once the level of Hassadim has been revealed in the Zivug of the Tzadik, the Zivug of Tzadik and Tzedek was made as one and they were included in one another. Tzadik was included in the illumination of Hochma in Tzedek and has GAR, and Tzedek was included in the Hassadim in the Tzadik, and her Hochma clothes in Hassadim. Through that Zivug, the Hassadim in Tzadik now illuminate from above downward because they now have GAR by the Hitkalelut with Tzedek. Also, for the Hochma in Tzedek to be able to clothe in Hassadim, she now illuminates only from above downward.
The one that ascended descends, and the one that descended ascended. It is so because the illumination of Hassadim from Tzadik, whose illumination first rose from below upward, now—through his Hitkalelut with Tzedek—his illumination descends from above downward to the lower ones. Also, the illumination of Hochma, whose illumination previously descended from above downward, now after her Hitkalelut in Tzadik, her illumination ascends from below upward and she does not expand below to the lower ones.
It is written, “Only in you is God” [Aleph–Chaf Bet–Chaf Aleph–Lamed]. Aleph–Lamed [God] is the name of the Hesed whose illumination descends to the lower ones. Hence, “In you is God” means in Israel, since the light of Hassadim descends into the lower ones. However, it is written, “Only,” in diminution, diminishing the illumination of Hochma. The meaning of the words is “Only in you is God” and not the light of Hochma. This explains the words, “Makes the earth by His power” is righteous [Tzadik], for through the Tzadik, the Nukva receives complete making. “Prepares the earth by His wisdom” is Tzedek [justice], mating for Tzedek only for preparation. But in the end the Zivug of Tzadik and his Tzedek is made, and then the correction of the Nukva is complete.
387) The pivot of the balance [scales] stands in the middle, as it is written, “You shall do no wrong in judgment, in the meter, in weight, or in measure.” Weight means that the pivot of the balance stands in the middle, since then the weight is just. It is written, “By the shekel of the sanctuary,” and the balances stand in it, in the pivot of the balance, standing in the middle. The Mochin are weighed, hence they are called “Shekel [from the Hebrew word Mishkal (weight)] of the sanctuary.” The balance is that in which the Mochin are weighed, the balance of Tzedek [justice], by which the Tzedek is weighed and all the Mochin stand in the weight in the shekel of the sanctuary.
Explanation: All the Mochin come out and appear in the balance and in the weight, which are three points, Holam, Shuruk, Hirik. The letters Mem–Yod [MI] are Holam, the right scalepan, Hassadim, and the letters Aleph–Lamed–Hey [ELEH] are Shuruk, the left scalepan, illumination of Hochma. Before the level of Hassadim appear at the point of Hirik, the two scalepans are in dispute: once the right one prevails, the pan of Hassadim ascends, and the pan of Hochma descends, and once the left pan prevails, the pan of Hochma ascends, and the pan of Hassadim descends.
This continues until the middle line, Hassadim, appears at the Masach of the point of Hirik. Then a decision is made, Hochma clothes in Hassadim, Hassadim in Hochma, and both illuminate together. Therefore, that level is regarded as the point of Hirik, where the balance pivot stands in the middle before when the balance pivot stands in the middle, the justness of the weight is made, and the two scalepans stand one opposite the other equally. In this way, all the Mochin come out, as was said above, for there is no seed that is sown for Mochin unless by the three sowings Holam, Shuruk, Hirik.
This disagrees with what was said, “The one who ascended descends, and the one who descended ascended,” for by the middle line that decides between them, the illumination of Hassadim spreads below, and not the illumination of Hochma. Considering the shekel of the sanctuary that was said about the Mochin, it means that the two pans of the scales illuminate equally, that the pivot of the balance stands in the middle and the right pan no longer overcomes the left pan.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)