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746) It is written about Aaron in regard to the light that lights and illuminates for that candle, Malchut, “When you mount the candles,” for it comes from the side of that light, of which it is written, “‘Let there be light,’ and there was light.” It is written, “Let there be light.” Why is there a need to write, “And there was light”? “Let there be light” is the first light, right, Hesed, the quality of Aaron the priest, for the end of the right. “And there was light” is the left that comes out of the right because out of the right comes forth the left. For this reason, “And there was light” is left.
“Let there be light” is the point of Holam, the right line, from which the expansion in Yod that enters the light of Bina and making Avir begins. “And there was light” is a light that has already been, Yod that diminished the light of Bina into Avir, Malchut that rose to the place of Bina and came out of there once more to its place, turning the Avir of Bina back to being light. This is the point of Shuruk, the left line. Thus, “Let there be light” is the first light, which remains in Bina, at the point of Holam, Avir, Hesed, and “And there was light” is the left line, the point of Shuruk.
747) This means that the first “And there was” that is written in the Torah is on the left side. For this reason, “And there was” is not a sign of blessing because on the left line comes out darkness, the angel of death, the evil inclination, which darkened the face of the world. It is so because when Esau and his deeds were found, he was in this “And there was,” as it is written, “And Esau was a skillful hunter.” In “And there was,” the skillful hunter was sustained, who knew how to hunt hearts, to lure the people of the world from walking in the straight path.
748) “And God saw that light, that it was good.” This is the pillar that stands in the middle, the middle line, which stands and grips to this side and to that side, determining and uniting the right and left in one another, as was the wholeness of three sides, three lines. It is written, “That it was good” about it, which was not so in the other two lines, right and left, implied in the words, “‘Let there be light,’ and there was light.” It is not written about them, “That it was good,” since there was no wholeness until the third light, that of the middle line, which completed all the sides.
And when this third one came, it parted the division of right and left, as it is written, “And God divided the light from the darkness.” The right is the light, and the left is the darkness. The middle line made peace between them and they were included in one another. Thus, both were completed.
749) Regarding their being five degrees, HGT NH, that stretched and expanded from the first light, it is written about it on the first day, “light,” five times, all from the right side, where all five Sefirot, HGT NH, are dominated by the right, Hesed. When they were included in the left side, they were included in the water that journeys from the right, since the right thaws the freeze on the left and turns it into liquid water. For this reason, on the second day of the work of creation, which is left, it is written “water,” five times, corresponding to the HGT NH on the left line.
When right and left were completed in the middle line, the firmament, it is written “firmament” five times, corresponding to the HGT NH in the middle line. Hence, light, water, and firmament correspond to three degrees—right, left, and middle—in each of which the five degrees HGT NH are included. This is why light, water, and firmament are written five times in each.
750) In which light, water, and firmament was the shape of man depicted and carved in engravings? Initially, he is light from the right line, then water from the left line, and then the middle line expanded between them, the firmament, the carving of the engraving of the shape of man.
751) It is similar to the engraving of the depiction of the shape of a person when he is born. In the birth of a person, he is first a semen, light, for the light of all the organs of the body is the semen, as it is written, “A light is sown,” which is that actual semen. It is the sowing of the point of Holam and the right line. Afterwards the semen, which is called “light,” expands and becomes water, the point of Shuruk and left line. In the moisture of the water, it is engraved further and expands in expansion into those waters—the expansion of the shape of the body to all the sides.
Once the depiction, shape, and form of the body were engraved, the expansion congealed and was called “a firmament,” the point of Hirik and “the middle line.” This is the “Firmament in the midst of the waters.” And once it has congealed, it is written, “And God called the firmament ‘heaven,’” for the moisture of the body that was in the water had already congealed. Then, the man was completed, meaning ZA, heaven, and his HaVaYaH filled with Alephs, Yod–He–Vav–He, which is Adam [man] in Gematria. Thus, the birth of man is similar to the emanation of ZA from Bina.
Moisture means that one entered the boundary of the other, as is the nature of what is moist. Congealing means that each maintains its boundary and does not enter the zone of the other, as is the nature of what is dry.
752) Once the body was sorted and cleaned in cleaning, the moisture that extends and remains of it is the waste that is done by fusion. These are the bad and murky waters from which the waste—which slanders the entire world, the Sitra Achra—is done, and which became male and female. Afterwards, these murky waters came down, fused below on the left side, and the male and female of the Sitra Achra came out to slander the entire world. Happy is he who is saved from them.
Prior to the arrival of the middle line, the firmament, the right and the left were moist. They were disputed because each entered the zone of the other and wished to annul the other. When the middle line came, it diminished the left by the power of the Masach de Hirik in it, and made peace between them—the right would shine from above downward, and the left only from below upward. By the power of the Masach of the middle line, which is called “firmament,” he congealed these boundaries and will not go through.
It was said that the congealing was done by the force of the firmament. However, the congealing was not completed above in Bina, but only once the middle line descended to its place, which is ZA. By that you will understand that that moisture that remained in the body and did not congeal is waste, for it indicates that those parts did not accept the decision of the middle line, and the right and left in them are as disputed as prior to the arrival of the middle line. Thus, the male and female of the Klipot were made of her. However, this was not done in the place of the world of Atzilut, but below, in BYA, when they descended from there to BYA and clung to the left, wanting to annul the right. Then they went out to slander the entire world because they wished to cancel the Hassadim from which the world was built.
753) Once the slanderer was out, it is written, “Let there be lights,” without a Vav, such as a cuss or a curse, extending the disease of diabetes in children, killing the children who tasted no sin, for the sins of the progenitors, and the light of the moon waned. Afterwards, it is written, “And let them be for lights,” in wholeness, both of them together.
They were completed through the firmament of the heaven, the middle line, Tifferet de ZA, since when Malchut rose and bonded with the firmament of the heaven, then “And let them be for lights,” meaning that both became complete lights together, completely unblemished. It is so because ZA is the sun, the right line, and Malchut is the moon, left line, and they were included and completed from one another through the middle line, Tifferet de ZA.
754) That child began to laugh. He was glad. He told them, “My saying that here the matter of man was sorted, in the light that he had sown, and then the water was done and from those waters the firmament, which is the form of man, expanded, as I commented, this is right. This is done in a woman’s intestines, since the semen is depicted only inside the intestines of the Nukva, to expand the shape of man in her. But here, if those five degrees HGT NH of light, water, and firmament are the shape of a man, thus, in which place did this shape expand and was depicted inside the water?”
755) He was not depicted inside the female, who is the next world, Bina, since a depiction and shape were not properly formed until they went outside the Bina and were then shaped and congealed. It is so because the congealing is by the diminution in Masach de Hirik in ZA that rose to Bina in the middle line, the force of the Masach in ZA cannot govern in Bina’s place, GAR, in its full force, but only after it comes out of her to its place.
The next world, Bina, is the craftsman of the entire work of creation, Elokim that is written there, as it is written, “And God [Elokim] said, ‘Let there be light,’ and there was light.” And also, “And God said, ‘Let there be a firmament.’” Thus, Bina is the craftsman, the Emanator who makes the depiction of light, water, and firmament. So how can you say that the depiction and form were made in Bina?
756) The shape of man was not formed in the Nukva below, Malchut, since there was still no Malchut. Later, when the shape of this man emerged in the light, water, and firmament—ZA—the Nukva went out with him, for the shape of man was not formed in her. Thus, in which place did the seed of light, water, and firmament was depicted to become an engraving of the shape of man?
757) This must be a high secret, Adam HaRishon, ZA de Atzilut—light, water, and firmament—engraved and depicted without a Nukva, the second man, Adam de Beria, engraved and depicted inside the Nukva, Malchut de Atzilut, from the force and the semen of Adam HaRishon.
758) The Zohar interprets its words: Adam HaRishon is ZA. The engraving of the depiction and the form of the body was not in the Nukva, and was without any depiction at all, for it was not shaped or congealed while still in Bina to be worthy of being called “a form.” It was depicted and engraved below the next world, below Bina, without a male and without a female. Rather, these 22 letters of ZA that divided into three lines in it, were shaped and congealed inside the measure, the Masach de Hirik in the middle line, which is called “a firmament,” for which the letters were congealed, and in which man was depicted and engraved.
The letters on the straight path in the order that came out of the first light in Bina, the seven letters from Aleph to Vav, right line, were drawn to the measure in the firmament and began to be engraved and depicted. This light was sown inside the firmament, ZA, inside the measure—the Masach and the measuring line within it. And once the light, the right line, arrived into the measure, the left line was extended in it and the light returned to being water in water there. Afterwards, a proper form expanded in the firmament, the middle line itself, by the two lines that illuminated and were included in it, in the depiction of man, which was sufficiently shaped and congealed. Then the two lines, right and left, were shaped, as well.
759) Once the Nukva was adorned—meaning built by AVI—and ZA and Nukva returned to being PBP, that shape of man, ZA, came by craving for the Nukva. There, in the Nukva, the second man of Beria was engraved and depicted, as his form. It is written about him, “And begot a son in his own likeness, after his image,” since Adam HaRishon below corresponds to ZA, and the second Adam, who is his son, Seth, corresponds to the second Adam [man], of above. This was depicted inside Nukva de ZA, which the first, ZA, was not, since the first was himself depicted in the measure inside the measure, which is the Masach de Hirik in itself, and not in the Nukva.
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