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106) By how many degrees is a person called? Adam, man, human, and person. The greatest among them is Adam, as it is written, “And God created man [in Hebrew: Adam] in His own image.” And it is written, “For in the image of God made He man [in Hebrew: Adam].” It is written, “When any man [in Hebrew: Adam] of you brings an offering unto the Lord.” Who needs to bring an offering? Only one who sins, which is a bad degree. But should it write “Adam” about such as that?
107) The persistence of the world, upper and lower, is a sacrifice, for it is the contentment of the Creator. And who is worthy of sacrificing this contentment before Him? Adam, the most precious, more precious than man, human, and person. It is written, “When a man [in Hebrew: Adam] shall have in the skin of his flesh… the plague of leprosy.” And this is why he is called “Adam.” The Creator needs to purify him more than anyone, for one who is in the highest degree cannot stay like that, without purity.
108) For this reason, it is written about Adam, “then he shall be brought unto… the priest.” It does not say, “And he came to the priest,” but “brought,” indicating that anyone who sees him must sacrifice him before the priest so that the holy form of Adam will not stay as it is. It is written, “And when a man or woman has a plague… if a man or a woman have in the skin of their flesh bright spots.” It does not say about them, “brought.” Only about Adam does it say, “brought,” due to his importance.
109) It is written, “And the man [in Hebrew: person] Moses.” “As for this Moses, the man [in Hebrew: person],” why was he not called Adam? It is because he was called a servant of the king, as it is written, “My servant Moses is not so.” Similarly, he is called “a person” compared to the upper Adam, ZA, in HaVaYaH in Alephs, which is Adam in Gematria. It is written, “The Lord is a man [in Hebrew: person] of war,” and it does not say Adam. In this place, I was not rewarded with understanding.
110) It is considered the perfection of everything when the Creator sits on the throne, Malchut. And before He sits on the throne, before He joins with the Malchut, there is no wholeness. It is written, “And upon the likeness of the throne was a likeness as the appearance of a man [in Hebrew: Adam] upon it above.” And when it writes, Adam, when he sits on the throne, it means he is in wholeness, since the name, Adam, consists of the four faces in the chariot, as it is written, “And the form of their faces was the form of a man [in Hebrew: Adam],” which is the wholeness of everything. He said to him, “But it is written, ‘The Lord is a man [in Hebrew: person] of war,’ it does not say Adam?”
111) There on the sea, the complete wholeness was not found, since he performed judgment in Egypt. This is why it writes “person.” But here, when he sits on the throne, it is the complete wholeness and contains everything, and this is why he is called “Adam.”
112) It is written, “Man [in Hebrew: Adam] and beast,” and not “person and beast,” although here it is a small degree, since he compares him to a beast. The reason it writes, “Man [Adam] and beast” is that so is the conduct of the text: to grip the highest of all and the lowest of all. The highest of all is man [Adam], and the lowest of all is the beast.
113) But it is written, “And there was not a man [Adam] to till the ground. Why is it important to mention the name Adam here? Everything that there is in the world exists only for Adam, and all exists for him. Hence, they were not seen in the world and everything was delayed until the one called “Adam” came, as it is written, “No shrub of the field was yet in the earth.” “Yet” means “not yet,” since the upper form, called “Adam,” had not been seen. It is written, “And there was not a man [Adam] to till the ground.” This means that everything was delayed because of that form, until it was seen. For this reason, that shape of Adam was created only in its proper form, as it is written, “Then the Lord God formed man [Adam],” with a full name, for the name Adam is the wholeness of everything and contains everything.
114) Adam was created on the sixth day, which is a chariot for the upper Adam, ZA, when the throne was completed, Malchut. There are six steps to the throne, HGT NHY. Hence, Adam was created on the sixth, when the six Sefirot HGT NHY had already been completed, when the upper Adam was already set to sit on the throne. And when Adam was created, everything was corrected, all that is above—ZA and Malchut—and below, and all is contained in Adam.
Before Adam ha Rishon was created, ZA and Malchut were back to back, without connection. On the sixth day, after the VAK were completed and Adam was born, he caused by his actions for ZA and Malchut to return to being face-to-face and to unite. Hence, Adam was created on the sixth, after VAK de ZA were completed, at which time the ZA is fit to sit on the throne, since then it is possible for Adam to bring ZA and Malchut back to face-to-face and they will unite. This was not possible before the sixth day since their own VAK had not been completed, neither in ZA nor in Malchut.
115) “And the form of their faces was the form of a man [in Hebrew: Adam].” In other words, the face of Adam contains everything, and all three faces, lion, ox, and eagle are included in this form of the face of a man [Adam]. It is written, “And they four had the face of a lion on the right side; and they four had the face of an ox on the left side.”
Thus, are there forms of lion and ox, as well? They were all the face of Adam. And all the colors and shapes are seen in this form of Adam. It is not that the face of an eagle is an eagle, but within the form of Adam appears the form of an eagle. But its essence is the form of Adam because Adam’s face contains all the colors and all the forms.
116) Everything that is under the governance of Adam is called “person,” since it is established in the manner of Adam, from another degree, which was in him first, meaning VAK, which Adam had before he obtained GAR. When Adam was created, he descended in a high, holy form, and two spirits came down with him on either side—on the right and on the left—and they are the whole of Adam.
The spirit on the right hand side is called “the holy soul,” as it is written, “And breathed into his nostrils the breath of life,” and the spirit on the left hand side is called “a living soul.” And he descended from above downwards to the Garden of Eden, and the soul from the right did not sit with the other, on the left, meaning he sinned in the tree of knowledge and separated the right from the left.
117) When the Sabbath entered and Adam had already sinned, creatures that spread in the world were made of the spirit of the left. Their bodies were incomplete, meaning demons, and they joined in this body of Adam in the male, and in the female, in Eve, and procreated in the world. These are called, “The strokes of the sons of men.” We learned that there are upper spirits, from among those who were made of the spirit of the left of Adam ha Rishon. Those do not cling below in this world, and they hang in the air and hear what they hear from above. Some of them know other spirits below in this world, and appear to people in their dreams and alert them.
118) We learned that 125 sparks come out of the harsh spark. They are carved and are joined together from the side of Gevura, and they are called Gevurot. They unite and become one, and when they enter the body, ZA is called “a person.” There is a person who is blameless and upright, and there is a righteous person. But the person here is a person of war, as it is written, “The Lord is a man [person] of war,” for He is all judgment, and it is all one.
Why is it all one? After all, a blameless, upright person is Rachamim, and a man of war is judgment? Also, we learned that it is written, “She shall be called Woman, for she was taken out of man [person].” But we learned that a person is Hesed, and here he is judgment.
Here he is speaking of the correction of Partzuf Katnut [smallness/infancy] of ZA. It is known that all the Partzufim in the worlds were sorted and made of Kelim and sparks of the seven kings of Nekudim that broke, whose discernments add up to 320, and they are called 320 sparks. Also, each little item that is sorted out of them consists of all of them and its number is 320 sparks, as well. And since the shattering occurred because of Malchut of the quality of judgment that was mingled in them, they are all considered that the Malchut of the quality of judgment rides atop them.
To correct them so that they are worthy of receiving light, this Malchut must be mitigated in Bina, which is the quality of Rachamim. Hence, five sparks from HGT NH in Bina—which are the Katnut of Bina—are extended to them, as well, so they will later be fit to receive the Gadlut from Bina, too. And the Partzuf of Katnut de ZA is corrected by these, as well. Also, it is known that each lower Partzuf is corrected in the Partzuf above it. Hence, it turns out that these 325 sparks of ZA are corrected in Bina.
And he said, “from the harsh spark,” meaning the forces of judgment in Bina, 320 sparks of ZA emerge and rise to Bina from the shattering of the seven kings, and the five sparks of Bina herself, which correct the 320 sparks. And all of them are from the side of Gevura, for the 320 sparks and the five sparks unite and become one, for they receive only the force of judgment mitigated in Bina. Also, the forces of Malchut of the quality of judgment are swallowed in the forces of Malchut that is mitigated in Bina, and when they enter ZA, they are established in a headless body. And then he is called “a person,” for this level of Katnut of ZA is called “a person.”
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