Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

425) “And the Lord said, ‘I will blot out man.’” It is also written, “For My thoughts are not your thoughts.” When a person wishes to avenge another, he is silent and does not tell him anything, for if he notified him he would keep himself and he would not be able to defeat him.

426) But the Creator does not do so, since He does not execute Din in the world before He declares and notifies them once, twice, and thrice, since no one can protest against Him and say, “What are you doing?” It is also impossible to keep from Him or to rise against Him.

427) “And the Lord said, ‘I will blot out man.’” He told them that through Noah, and warned them several times, but they did not listen. And once they did not listen, He brought upon them the Din and eradicated them from the face of the earth.

428) “And he called his name Noah, saying, ‘This one shall comfort us from our work.’” How did he know right when he was born that this one would comfort us from our work? When the Creator cursed the world, as it is written, “Cursed is the ground because of you,” Adam said to the Creator, “Master of the world, how long will the world remain cursed?” The Creator replied, “Until you have a son who is circumcised like you.”

429) They waited until Noah was born. When Noah was born he saw him circumcised and inscribed in the holy sign, and saw that the Shechina was attached to him. Then he understood that in his days, the curse would be cancelled from the ground, and called his name after what was to be done later.

430) Initially, they did not know how to sow, reap, and plow. They tilled the land with their hands. When Noah came, he constructed for them tools of craftsmanship and all the instruments required for correcting the ground so it bears fruit. It is written, “This one shall comfort us in our work and from the sadness of our hands, which comes from the ground which the Lord has cursed.” He delivered the land out from being cursed, where they would “sow wheat and reap thorns and thistles.” This is why it is written about Noah, “A man of the ground.”

431) “A man of the ground” means, as it is written, “Naomi’s man,” the husband of the ground, since he brought the earth out from being cursed through the sacrifice he offered. And then it is written, “I will never again curse the ground on account of man.” This is why he was called “A man of the ground,” and this is why he called him by the name, Noah, after the future.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

423) “The fallen ones were in the earth.” These are Aza and Azael, since the Creator dropped them from the Kedusha of above. How could they exist in this world? It is written about them, “Let birds fly over the earth,” that they appear to people in the shape of people. And how can they invert from the shape of an angel to the shape of a man? They change into several shapes, and when they come down to this world they clothe in a clothing of the air of the world and appear as people.

424) Aza and Azael—who rebelled above and whom the Creator dropped from heaven and they clothed in the earth—existed in that clothing and could not strip from it and return to their place like the rest of the angels. Rather, they stayed in the earth. Afterward they lusted for the women of the world, and until now, to this day, they live and exist, and teach people charms. They begot children and called them mighty giants. These fallen ones are also called “the sons of God.”

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

419) “And the Lord said, ‘My spirit shall not abide in man forever, for he, too, is flesh.” When the Creator created the world, He made this world, Malchut, to use it like the upper world, Bina. That is, He made all the lights that illuminate in Bina also illuminate in Malchut, this world.

When the people of the world are righteous, going by the straight path, the Creator evokes the spirit of life, the Mochin of above that are in Bina until this life reaches the place where Jacob, ZA, is found, since they extend from Bina to ZA.

420) And life extends from there until that spirit of life is drawn to this world, to Nukva, to the place where King David is found. From there the blessings are drawn to all the lower ones in BYA. That upper spirit spreads and extends downward, and the lower ones can exist in the world.

421) This is why it is written, “His mercy is forever,” with a Vav. It is for the world of King David, this world, the Nukva. Vav is the spirit of life, which is drawn to the world. This is why it is written, “My spirit shall not abide in man forever,” without a Vav, since when a spirit is drawn to that world, blessings and life emerge from there to all so they may exist.

Now, in the generation of the flood, when people sinned in extending from above downward and blemished the middle line, gripping to the left line, everything departed from the world so that that spirit of life would not come to this world to delight the lower ones in it and they would exist in it. This is why it says here “forever” without a Vav, since they blemished the middle line, Vav, the spirit of life, and gripped to the left line.

422) “For he, too, is flesh.” This is why the spirit of life will not be imparted to this world, to not enhance the serpent, the lower one of the degrees, called “flesh,” so the spirit of life will not be strengthened by it, and the holy spirit will not mingle with the serpent’s spirit of Tuma’a.

The meaning of the words, “For he, too, is flesh,” is that the primordial serpent, too, who is called “flesh,” will be blessed by that spirit of life. This is why the serpent is called “flesh,” as it is written, “The end of all flesh has come before Me.” This is the angel of death, which is the primordial serpent. Thus, the serpent is called “flesh.”

It is also written, “His days were one hundred and twenty years,” meaning waiting of the connected tower. The Nukva is called a “tower” only when she ascends to HGT and ties to them as a fourth to the fathers. This is why she is called the “connected tower.” At that time she has three connections, where HGT and Nukva connected to one another.

There are four degrees, each with ten Sefirot, which is 40. There is a connection of 40 from the right line, 40 from the left line, and 40 from the middle line, and three times 40 is 120. A year means Sefirot.

We learn, “All the years of Rabbi Yohanan Ben Zakai were one hundred and twenty years.” 40 years he engaged in commerce, 40 years he learned, and 40 years he taught. It is so because he is the three connections in Malchut: 40 in commerce from the right line, 40 of learning from the left line, and 40 of teaching from the middle line.

This is why it is written, “My spirit shall not abide in man forever,” since the Vav is missing because they blemished the middle line and gripped to the left line, to draw from it from above downward. Hence, the spirit of life will not illuminate for them. “For he, too, is flesh,” since the serpent, who is called “flesh,” will grow from him.

Rather, “And his days were one hundred and twenty years,” that Malchut must be corrected into receiving from all three lines three times 40, which are 120 years. The number, 120 years, is waiting and the time to correct the connected tower in all three connections, which are the number 120. And then again, “My spirit shall abide in man”: the spirit of life will illuminate to the lower ones once more.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

399) “Woe to those who draw iniquity with the cords of falsehood, and sin as if with cart ropes.” “Woe to those who draw iniquity” are those people who sin before the Creator each day. The sins appear to them as cords of falsehood because they regard the deed they are doing and the iniquity they are inflicting as nothing. The Creator does not look at them until they make that iniquity as great and strong as cart ropes, which are strong and indestructible.

400) When the Creator passes judgment on the wicked of the world, although they sin before the Creator and anger Him all day, He does not want to eradicate them from the world. When He regards their actions, He pardons them for they are the work of His hands, and He is patient with them in the world.

401) And because they are the work of His hands, He receives comfort and is comforted over them, and He pities them. When He seeks to pass judgment on them He is seemingly saddened. Because they are the work of His hands, He becomes sad over them, as it is written in Daniel, “He did not bring joy before Him.”

402) It is written, “Magnificence and majesty are before Him; strength and joy are in His place.” But here it is written, “And the Lord repented having made man on earth, and He was saddened in His heart.” “And He was saddened in His heart” indicates that He was saddened in His heart, and not in some other place. His heart is the Nukva, as it is written, “That which is in My heart and in My mind, he shall do.”

The Tzimtzum was on the light of Hochma and not on the light of Hassadim. Because the degrees prior to the Nukva are all in Ohr Hassadim, the Klipot have no grip on them, as it is written, “Magnificence and majesty are before Him; strength and joy are in His place.”

It is so because the Dinim and Klipot may grip only in the Nukva, who illuminates in illumination of Hochma. All the Dinim and Klipot grip her, and there is sadness in her. This is why He was saddened in His heart, which is the Nukva, and not to some other place. That is, not to any place above the Nukva, for they illuminate in covered Hassadim, in which there is no grip to the Dinim.

“And the Lord repented” is as is written, “And the Lord repented of the evil which He said He would do unto His people.” “And the Lord repented” because He made man and did not want to punish them. This is why when it was time to execute Din against them He was saddened in His heart.

403) “And the Lord repented” is for better. The Creator repented their being the work of His hands and pitied them. “And the Lord repented” means that the Creator had mercy because He had made man, who is the work of His hands.

404) “And the Lord repented” is for worse, since when the Creator seeks to destroy the wicked of the world, He first accepts consolation over them. He seemingly accepts consolations as one who accepts condolences for what has been lost. Once He receives consolation, it is certain that the Din has been executed and the matter no longer depends on repentance.

405) When does it depend on repentance? Before He receives consolations over them. Once He has received consolations over them, the matter does not depend on repentance whatsoever, and the Din is done. Then the Creator adds Din to Din and strengthens the place of the Din, the Nukva, to execute the Din, and He eradicates the wicked from the world.

It is written, “And the Lord repented,” meaning He accepted consolation [in Hebrew the same word is used for repentance and consolation].” “And He was saddened in His heart,” meaning He strengthened the place of the Din, to execute the Din, since His heart, the Nukva, is the place of the Din. “And He was saddened” means that He gave power and strengthening.

406) “And the Lord repented,” meaning received consolation and joy. It is so because when the Creator made the man in the earth, he was like the upper ones. All the angels of above praised the Creator when they saw him in the high form and said, “You have made him a little less than God, And You crown him with glory and majesty.”

407) When the man sinned, the Creator was saddened that he sinned because he gave an excuse to the ministering angels, who said to Him when He first wished to create the man, “What is man that You remember him, and the son of man that You visit him?” The meaning of the words, “And the Lord repented” is before he sinned, that at that time He received from the angels consolation and joy. “And He was saddened is after he sinned.

408) “And He was saddened in His heart” because He sought to execute Din in them, as it is written, “When they come out before the army, and say, ‘Thank the Lord, for His mercy is forever.’” It does not write here, “Thank the Lord for He is good,” since He destroyed the work of His hands for Israel.

409) When Israel crossed the sea, the ministering angels came that night to sing before the Creator. The Creator said to them, “The work of My hands is drowning in the sea, and you are singing?” Then, as it is written, “They did not draw near to one another all that night.”

Here, too, each time there is destruction of wicked in the world there is sadness before Him because “to one another” implies to the angels, of whom it is written, “And one called on the other.” “They did not draw near one another all that night” means that they said nothing all that night.

410) When Adam sinned before the Creator and transgressed against His commandment, there was sadness before Him. The Creator said to Him, “Woe, for you have weakened the upper force.” At that time a light—the Nukva—darkened. Promptly, He drove him out from the Garden of Eden.

411) He said to him: “I let you into the Garden of Eden to make an offering, to unify the Creator and His Shechina, and you have blemished the altar, the Nukva, until it is no longer possible to make an offering. Henceforth, go away from here to till the land,” and He sentenced him to die. But the Creator had mercy on him, and when he died he buried him near the garden, in the Cave of Machpelah, which is the door to the Garden of Eden.

412) Adam made a cave, the Cave of Machpelah, and Adam and his wife hid in it. How did he know to choose that place? He saw a fine light there coming out from the Garden of Eden; he went into that place, and wished to be buried there. And there is a place near the door of the Garden of Eden.

413) A person does not pass away from the world until he sees Adam HaRishon, and Adam HaRishon asks him why he went from the world, and how his soul came out. He tells him, “Woe, I have left the world because of you, because he had sinned in the tree of knowledge and people were sentenced to die.” And Adam HaRishon replies to him, “My son, I broke one commandment and I was punished for it. You, see how many transgressions and how many commandments of your Maker you committed and did not keep.”

414) To this day Adam HaRishon stands and sees the patriarchs twice daily, and confesses his sins. He shows them the place in the Garden of Eden where he was in the high glory before he sinned. He walks and sees all those righteous and pious who came out of him and inherited that high glory in the Garden of Eden where he was prior to his sins. And the patriarchs all confess and say, “How precious is Your mercy, O God, and people will take shelter in the shade of Your wings.”

415) The reason why all the people in the world see Adam HaRishon when they pass away from the world is to testify that each person passes away from the world for his own sins, and not because of the sin of Adam HaRishon, as we learn, “There is no death without a sin.”

416) The exception is those three who passed away because of the counsel of the primordial serpent, who advised Eve to eat from the tree of knowledge, and did not die for their own sins. They are Amram, Levi, and Benjamin, and some say Yishai, too. All of them did not sin and no sin was found in them for which they would die, except for the counsel of the serpent that was mentioned in regard to them.

417) All the generations in the days of Noah stripped, meaning revealed their iniquities in the world openly, to everyone’s eyes.

418) Any sin that is done openly repels the Shechina from the earth and her abode ascends from the world. Those in the generation of the flood were walking with their heads held shamelessly high, carrying out their iniquity openly and rejecting the Shechina from the world until the Creator rejected them and removed them from His face, as it is written, “Take away the dross from silver, and there comes out a vessel for the smith. Take away the wicked from before the king, and his throne will be established in righteousness.”

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

393) “For You are not a God who desires wickedness; no evil dwells with You.” But all who cling to the evil inclination and follow it will defile and will be defiled.

394) “The wickedness of man was great in the earth,” meaning all the transgressions they were performing and the iniquity was not completed until they shed blood in vain on the earth. They are the ones who corrupt their ways on the earth, who ejaculate semen in vain, as it is written, “And every inclination of the thoughts of his heart is only evil the whole day.” It is written, “Only evil,” as it is written, “And Er, the firstborn of Judah, was evil in the eyes of the Lord.” Evil means that he emitted semen in vain.

395) Is evil not wicked? The name “evil” is dedicated to one who ejaculates semen in vain. A wicked one, even if he strikes his friend, and even if he did not do a thing to him, is called “wicked,” as it is written, “And he said to the wicked one, ‘Why would you strike your friend?’” It did not write, “struck,” which would mean that he had already struck him, but it is written, “would strike,” meaning that he still did not strike him. Still, he called him “wicked.”

396) But “bad” is only one who corrupts his way, defiles himself, defiles the earth, and gives strength and power to the spirit of Tuma’a, which is called “bad,” as it is written, “Only evil the whole day.” He does not enter the palace of the Creator or sees the face of the Shechina because by that sin, the Shechina departs from the world.

397) How do we know that the Shechina departs because of it? From Jacob, because when the Shechina departed from him, he thought there was a flaw in his sons, referring to the abovementioned iniquity for which the spirit of Tuma’a strengthened in the world and diminished the light of the moon, the Nukva de ZA, and blemished her. Because of it, the Shechina departed from him.

He thought so because this transgression defiles the Temple, for which the Shechina departed from Jacob, although he himself did not sin. It is all the more so with one who defiles his ways and defiles himself: he strengthens the spirit of Tuma’a, and because of it, when he is defiled, he is called “bad.”

398) When a person is defiled in the abovementioned iniquity, he will not be remembered well by the Creator. And he is always remembered for worse, from that spirit of Tuma’a, called “bad.” This is why he causes the departure of the Shechina, since when the spirit of Tuma’a visits him, the Shechina promptly departs, as it is written, “and the satisfied shall dwell, he shall not be visited by evil.” It means that when one walks on the straight path and does not fail with the abovementioned iniquity, then “he shall not be visited by evil.”

This is why it is written, “only evil the whole day.” It is also written, “No evil dwells with You,” since this is called “bad,” and not a wicked one. It is written, “Even if I walk in the valley of the shadow of death, I will fear no evil, for You are with me.” The opposite is also true, that if the Shechina is with him he does not fear the spirit of Tuma’a, called “bad,” as it is written, “I will fear no evil, for You are with me.” As the Shechina runs from the Tuma’a, called “bad,” so the Tuma’a runs from the Shechina.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

388) “While the king was at his table, my perfume gave forth its fragrance.” So are the ways of the Creator. When a person clings to Him and He instills His Shechina in him, and He knows that he will later sin, He moves ahead and takes his fragrance from him, taking him from the world.

389) “While the king” is the Creator. “At his table” is that person who has clung to Him and follows His ways. “My perfume gave forth its fragrance” are the good deeds in him, for which he passes away from the world prematurely, so as to not spoil them.

390) King Solomon said about that, “There is Hevel [mouth fume/folly] that is done on the earth, for there are righteous to whom comes as it comes for the deeds of the wicked, and there are wicked to whom comes as it comes for the deeds of the righteous.

There are righteous to whom comes as it comes for the deeds of the wicked. This is for the good deeds that they did. The Creator takes them from the world and executes Dinim on them—although it is not yet their time—so they would not corrupt their deeds. And there are wicked to whom comes as it comes for the deeds of the righteous, meaning that the Creator is patient and prolongs their time.

These are so they would not sin and corrupt their good deeds, hence Dinim come to them as with the deeds of the wicked, and those are in order for them to return to Him in repentance, or because good sons should emerge from them. For this reason, He waits for them and is patient, and they receive as though for the work of the righteous.

391) Enoch was righteous. The Creator saw him, that he would sin later, and took him before he sinned, as it is written, “And to gather lilies.” Because they emit fragrance, the Creator takes them before they sin, as it is written, “And Enoch walked with God, and he was gone,” since God took him. “Gone” means that he was not to have a long life, like his contemporaries, who lived long lives, since the Creator took him before his time.

392) The Creator took Enoch from the earth, raised him to the high heaven, and placed in his hand all the high treasures and 45 keys of the secrets of engravings that the high angels were using; they were all given to him.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

366) “He created them male and female.” Sublime secrets appeared in two verses: “This is the book of the generations of Adam,” “He created them male and female.” It is written, “He created them male and female,” to know the upper glory, the faith, from which Adam was created, from the upper ZON, who are called “heaven and earth.”

367) As the heaven and earth—upper ZON—were created, so Adam was created. It is written about heaven and earth, “These are the generations of the heaven and the earth when they were created.” It is written about Adam, “This is the book of the generations of Adam.” It is written about heaven and earth, “When they were created.” It is written about Adam, “On the day when they were created.” Thus, they are equal because they were created as one.

The emanation of ZON is through the letters ELEH of Bina, and afterward through their ascent to MAN there to sentence between the two lines in Bina. Adam was created in the very same way—through the letters ELEH de ZON, and afterward, through their ascent to their MAN, to sentence between their two lines. Thus, Adam was created in the same order in which ZON were created.

368) “He created them male and female.” This means that any form in which there are no male and female is not a high form as it should be.

369) Wherever you do not find a male and a female together, the Creator does not make His abode there. There are blessings only in a place where there are male and female, as it is written, “And He blessed them and called their name ‘man’ on the day when they were created.” It is not written, “And He blessed him and called his name ‘man,’” teaching you that he is not called even by the name “man” unless a male and a female are together.

370) Since the day when the Temple was ruined there are no blessings in the world. They are lost each day, as it is written, “The righteous is lost.” He lost the blessings that were in the righteous, as it is written, “Blessings are upon the head of the righteous.” It is also written, “Faith has been lost.” The Nukva receives the blessings from the righteous, Yesod de ZA, a male.

At the time of wholeness it is written, “And He blessed them and called their name, ‘Adam.’” It is also written, “And God blessed them saying, ‘Be fruitful and multiply.’” At the time of the ruin, when there is no Zivug of male and female, they are both regarded as lost because there are no blessings in either of them. At the time of wholeness they are both blessed, as it is written, “And He blessed them and called their name, ‘Adam,’” meaning both of them together.

371) All the generations of the world relate to Seth, as well as all the true righteous in the world. These last letters in the Torah, Shin–Tav were whole even after Adam breached all the letters of the Torah in the sin of the tree of knowledge, which includes the whole of the Torah. With the repentance he had made before his Master, he gripped those two letters, Shin–Tav, which were whole. Since then, the first one returned in reverse order, Tav–Shin–Reish–Kof.

It is so because the sum of the letters of the Torah are twenty-two. These are the Kelim for the clothing of the lights NRN, in which the three degrees are 1) units, up to ten. These are for the light of Bina, Neshama. 2) Tens, through Kof. These are for the light of ZA, Ruach. 3) Hundreds, which are Kof–Reish–Shin–Tav. These are for the lights of Nukva, Nefesh.

Prior to the sin, Adam had NRN from Atzilut. When he sinned with the tree of knowledge, the upper nine—which are the Neshama and Ruach, and GAR de Nefesh—fled from him, since Nefesh de Atzilut fled from him, as well. Only VAK of it remained in him—Nefesh from the ten Partzufim BYA, and the merit of BYA compared to Atzilut is as VAK compared to GAR.

The letters that clothed these NRN that fled from him—the letters from Aleph to Yod, the Kli of Neshama, and the letters from Yod to Kof, the Kli of Ruach, and half of the letters Kof–Reish–Shin–Tav, the Kli of GAR de Nefesh—also fell from him. All that was left in him were the last two letters, Shin–Tav, which are the Kelim for VAK de Nefesh that remained in him.

These last letters in the Torah—Shin–Tav, remained in him even after Adam breached all the letters of the Torah. Even after the sin, when NRN de Atzilut with all the letters of the Torah that were clothed in them fled from him, the two letters, Shin–Tav, still remained in him. It is so because their lights, VAK de Nefesh, did not flee from them. And when he repented before his Maker, he gripped to those two letters, Shin–Tav, which remained in him of all the twenty-two letters, and from them he derived all his vitality.

Since then, the letters returned in reverse order, Tav–Shin–Reish–Kof, since the order Aleph-bet-Gimel–Dalet indicates Ohr Yashar, which is the upper nine, and the order Aleph–Bet in reverse order indicates Ohr Hozer, regarded as female light, light of Nefesh. And because he was left with only the light of Nefesh, he could no longer receive from the letters in direct order, but Ohr Hozer, Tav–Shin–Reish–Kof through Bet–Aleph.

372) This is why he called that son who was born in his likeness and image by the name Seth, which are the suffix of the letters of the alphabet that remained for him [in Hebrew, the name Shet [Seth] consists of the letters Shin–Tav]. The letters were not corrected from their corruption until Israel stood by Mount Sinai, then the letters restored their correction as they were in the day when heaven and earth were created, prior to the sin of Adam HaRishon, since the order of direct Aleph–Bet returned, and the world was mitigated and existed.

373) On the day when Adam breached the commandment of his Maker, the heaven and earth sought to be uprooted from their place because they stand only on the covenant, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” Adam breached the covenant, as it is written, “And they, like Adam, breached the covenant.” This is why they lost their foundation and sought to be uprooted from their place.

A covenant is the correction of Yesod [foundation] with the circumcision, which is the removal of the Klipa of the foreskin, and with the exposing, which is extension of Mochin de GAR. Then there is Zivug ZON, called “day and night,” when the Mochin are imparted upon heaven and earth and the world exists.

It is written, “If My covenant is not day and night,” meaning if we do not correct the covenant, which is the correction of Yesod with circumcision and exposing, “I have not appointed the ordinances of heaven and earth,” for they did not have the abundance and they could not exist.

By his sin, Adam HaRishon was pulling on his foreskin. That is, he was pulling the Klipa of the foreskin on the holy Yesod, the upper ZON separated, and there was no abundance and persistence to the heaven and the earth. The heaven and earth sought to be uprooted from their place because the abundance drawn to them was insufficient for their existence.

374) Had it not appeared before the Creator that Israel were destined to stand by Mount Sinai to keep that covenant, the world would not have existed after the sin of Adam HaRishon. Anyone who confesses his sins, the Creator forgives and pardons his iniquity. Since Adam HaRishon confessed and repented, the world persisted.

375) When the Creator created the world, Nukva, He made a covenant, Yesod de ZA, which He established by removing the Klipot, by extending the Mochin. He established the world on it, meaning the Nukva, who receives from Him. It is written that Beresheet is the letters Barah [created] Sheet [foundation]. Sheet is the covenant on which the world stands.

It is called Sheet from the word Yesod [foundation], from which the blessings emerge and extend to the world, and on which the world was created. Adam, by his sin with the tree of knowledge, breached that covenant and moved it from its place. This is why at that time the heaven and earth sought to be uprooted from their place.

376) That covenant is implied in the letter Yod, the small letter [], and it is the core and foundation of the world, since the world was created on it. The letters Shin–Tav are worthy only of Ohr Hozer, meaning from below upward. After the Yod was drawn between them, meaning Yesod de ZA, they receive Ohr Yashar, which is all the Mochin, and then it is called Sheet [Shin–Yod–Tav], where the Yod contains all the Mochin.

And when Adam begot a son, he confessed his sin and called his name Seth. He did not mention a Yod in it, meaning Ohr Yashar, to make his name Sheet, indicating that he would only extend Ohr Hozer from below upward because he had transgressed him, as it is written, “And they, like Adam, breached the covenant.”

Therefore, by calling his name, Seth, without a Yod, he had confessed his sin. And because he confessed, the Creator established the world from him, and all the generations and the righteous of the world relate to him. Thus, because he had confessed his sin, the Creator pardoned him and the world persisted.

377) When Israel stood by Mount Sinai, the covenant entered between the two letters Shin–Tav. And who is he? Bet, the Mochin that appear with the correction of the covenant. This is why the Bet is called Brit [covenant/circumcision], and it is the Bet of Beresheet. It entered between the two letters that remained after the sin of the tree of knowledge, which are Shin–Tav, and He gave the Sabbath to Israel.

When the Bet entered, being the covenant between the letters Shin and Tav, and they became Sabbath, it is as it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for an everlasting covenant.” In other words, they were rewarded with receiving the Sabbath for all the generations unceasingly.

As a beginning of the world was made from those two letters Shin–Tav, relating to them all the generations of the world that followed, now that the Bet was drawn into it and they became Sabbath [Shin–Bet–Tav], they incessantly illuminate an everlasting covenant to their generations. It is so because these Shin–Tav were hung until the world was properly perfected at the time of reception of the Torah. At that time the holy covenant went between them and the world was fully perfected, and they became Sabbath.

378) These two letters, Shin–Tav, were perfected in the letter Bet, to become worthy of receiving Ohr Yashar at the giving of Torah. As the letters returned in reverse order since the day when Seth was born, so as to not receive from above downward but only from below upward, so they illuminated once more in each generation only from below upward, which is the light of Nefesh. This was until Israel came to Mount Sinai and were corrected, when the Bet, Mochin de Ohr Yashar, illuminated in them from above downward and they became Sabbath.

379) The letters illuminated once more from above downward, meaning the light of Ruach. It is not that prior to the giving of Torah they illuminated only from below upward, which is the light of Nefesh, but prior to the giving of Torah the world was fumbling with the letters and they were not settled in their places. They were tossed from Rachamim to Din, and from Din to Rachamim, befitting the nature of the light of Ruach, and were not settled. When the Torah was given to Israel, everything was corrected and they resumed their illumination in wholeness, as prior to the sin.

In the days of Enoch, people were wise in charms and magic, and in wisdom of how to stop the heavenly powers from operating on the world. Since the day when Adam departed from the Garden of Eden, he took out with him the wisdom of the fig leaves, which is charms. There was no one else to engage in it because Adam and his wife, and those who were born from him before the arrival of Enoch, had left that wisdom and did not engage in it.

380) When Enoch came he saw those fig leaves and saw that their wisdom denied the upper ones, denied the Kedusha. They engaged in them and performed actions, charms, and magic, and taught some of them to others. Finally, that wisdom had spread in the generation of the flood, and everyone used its power for bad deeds.

381) Everyone reinforced themselves opposite Noah with that wisdom of theirs, in what the flood warned them. They said that no Din in the world could be on them because they would work with wisdom to repel from them all the accusers.

Thus, from Enoch onward everyone began to engage in this wisdom. And it is written, “Then it was begun to call upon the name of the Lord.” “It was begun” means that they had secularized calling by the name of the Creator using the wisdom of charms in which they engaged.

382) All those righteous that were in them after that generation of Enoch were trying to protest against them, such as Yered, Methuselah, and Enoch, but they could not, until wicked who repel against their Maker spread in the world and said, “What is Shadai [the Almighty] that we should serve Him?”

383) Is it possible that they would say such nonsense, “What is Shadai that we should serve Him?” However, it is because they did not know all their wisdoms of theirs and all the appointees over the world who were appointed over the governance of the world, and they trusted them. That is, they were confident of their wisdom, that through swears that they would swear these masses, no harm would come to them. Finally, the Creator brought the world back to what it was, bringing upon them a flood of water.

At first, the world was water in water, as on the second day of the creation of the world before the land was seen. After the flood, He restored the correction of the world as in the beginning, and it was not entirely ruined at the time of the flood because at that time he watched over them with Rachamim, as it is written, “The Lord sat enthroned at the flood,” which is Midat ha Rachamim. It did not write, “God sat enthroned at the flood,” which is Midat ha Din. Thus, He sentenced them with Rachamim, which is why it was not entirely ruined by the flood.

384) In the days of Enoch, even the infants in that generation were all noticing the high wisdom and were watching them. That is, they were observing them. So were they fools, not knowing that the Creator is destined to bring upon them the water of the flood and that they would die in them?

385) They knew, but folly gripped their hearts. They knew the angel appointed on fire, and the angel appointed on water, and they knew how to stop them from being able to execute Din against them. For this reason, they were not afraid of punishment. But they did not know that the Creator was the ruler of the earth and that from Him the Din would come upon the world.

386) Instead, they saw that the world was at the hands of those appointees and that all the matters of the world depend on them. For this reason, they were not looking at the Creator or noticing His actions until the land became corrupt and the spirit of holiness declared about them each day, “Let sinners cease from the earth, and let the wicked be no more.”

387) The Creator waited for them all that time when the righteous, Yered, Methuselah, and Enoch were living in the world. When they passed away from the world, the Creator brought down upon them the Din and they were lost, as it is written, “And they were blotted out from the earth.”

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

358) “This is the book of the generations of Adam.” It is only for forms, for souls, in which all the souls from the generations of Adam were written. The Creator showed Adam HaRishon the forms of the souls of all the generations that were to come to the world, and of all the sages of the world and the kings of the world that were to rise in Israel.

Adam HaRishon came to see David, king of Israel, who was born and died for he did not have years of life. He said to the Creator, I will give him seventy of my years. So seventy years were deducted from Adam HaRishon and the Creator gave them to David.

359) David praised that and said, “For You, O Lord, have made me glad by Your work; I will sing at the works of Your hands.” Who caused me joy in the world, to live and rejoice? Adam HaRishon caused me that, and he is Your work, and not the work of flesh and blood. That is, he is the work of the Creator and not of people, he was not born from people, but is a creation of the Creator’s hands.

This is why Adam HaRishon was missing these seventy years from the thousand he had had to live. He was told, “For in the day that you eat from it you will surely die.” A day of the Creator is a thousand years. Therefore, he had a thousand years to live. But he lived 930 years, missing seventy years. It is because he gave them to David, who did not have life.

360) The Creator showed him the sages of each and every generation until he reached the generation of Rabbi Akiva. He saw his teachings and rejoiced. He saw his death, that he was killed by the evil kingdom, and was saddened. Adam HaRishon started and said about him, “How precious are Your friends to me, O God; how great are their heads.”

361) The book of the generations of Adam is an actual book. When Adam was in the Garden of Eden, the Creator brought down to him a book by Angel Raziel, who is appointed over the high and holy secrets.

Sublime engravings were carved in the book, the engravings from the ascent of Malchut to Bina. Holy wisdom [Hochma] and seventy-two kinds of wisdom were clarified by it. That is, holy wisdom, which is clarified at the time of Gadlut, is 72 kinds of wisdom, which imply only to Bina that returned to being Hochma, and not actual Hochma.

It is dispensed to 670 engravings of the upper secrets, meaning to ZA and his Nukva. ZA, who is HGT NHYM, receives 600 from HGT NHY de Bina, whose digits are hundreds. The Nukva receives only seventy to her HGT NHYM, where each Sefira is only ten because it receives from ZA, whose digits are only tens.

362) In the middle of the book is an engraving from Hochma. This is a middle point, whose engraving is not filled prior to the end of correction, which is ready to know 1,500 keys by it at the end of correction. They were not given to the holy upper ones during the 6,000 years, since now they appeared in the upper Partzufim, which are ZON, only VAK de GAR, which are 1,500 keys.

It is so because in GAR de Hochma each Sefira is 1,000, so they are 3,000. Half of the degree, which is VAK, is 1,500. The missing 1,500 will be revealed at the end of correction on the Zivug of the middle point that was concealed in Atik. This is why it was said that it is ready to know 1,500 keys, meaning at the end of correction. But now they were not given to the upper holy ones, and this was clarified in the portion, Beresheet [In the Beginning], where they are called 1,500 cubits, and here, 1,500 keys, but they are one and the same.

All the secrets were concealed in the book before the arrival of Adam HaRishon. When it came to Adam HaRishon, the upper angels gathered around him to listen and to know them. They would say, “Be exalted above the heavens, O God; Your glory is over all the earth.”

363) At that time the holy angel Hadarniel hinted to him and said, “Adam, hide the glory of your Master and do not disclose to the angels, for no one was given permission to know the glory of your Master but you, not even the upper angels.” That book was concealed and hidden with him until Adam departed from the Garden of Eden.

364) Initially, he would read in it and use each day the secrets of his Master. The upper secrets that the upper angels did not know were revealed to him. Once he sinned and broke the commandment of his Master, eating from the tree of knowledge, the book had fled from him. Adam was beating his head and cried. He went into the water of Gihon up to his neck, meaning repented and tormented himself until his body became rusty and full of holes and fissures, and his brightness changed.

365) At that time the Creator intimated to Angel Raphael, who returned the book to him. Adam engaged in it and left it for his son, Seth, and all the generations after him, until it came to Abraham. He knew by it to look at the glory of his Master, and the book was given to Hanoch [Enoch] who looked in it at the upper glory.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

341) When Cain killed Abel he did not know how the soul would come out of him. He did not know that his actions would take Abel’s soul out of him and he would die. He bit him with his teeth like a serpent because he envied him for the additional Nukva, meaning that he wanted to extend the lights from above downward and disclose the fourth, missing Malchut from the Chazeh and below. But he did not know that by that Midat ha Din would prevail and the Zivug would stop from the Chazeh and above, as well, the vitality would depart from Abel and he would die. On the contrary, he thought that Abel would benefit from his actions, too, and this is why he bit him with his teeth like the primordial serpent and killed him.

It is so because everything that is extended is extended through the mouth. But what is extended in Kedusha is extended by the lips, the Masach in the Peh [mouth], Zivug of kissing, which extends the abundance from degree to degree. What is extended not in Kedusha, as the work of the primordial serpent, is extended by the teeth, where the correction of the Masach in the Kli of Malchut, called “lips,” is missing, and the abundance is drawn from above downward, which is regarded as biting. In this way the serpent brought death to the world.

It is known that Cain’s act was as the sin of the tree of knowledge, who also replaced the kiss with a bite, because he drew the abundance without a Masach from above downward, by which the soul of Abel departed. Thus, Cain bit him with his teeth like the primordial serpent, and thus killed him.

At the same time, the Creator cursed him, and he went in every direction in the world but found no place that would accept him. Finally, he beat himself on his head and repented before his Master, and then the earth accepted him in the bottom section. That is, his repentance was incomplete, for which our earth did not accept him.

342) The earth itself accepted him, so he could walk on it, as it is written, “And the Lord placed a sign for Cain,” meaning that the Creator accepted his repentance. This is why the earth accepted him once more.

Not only the bottom section accepted him because his repentance was incomplete. Rather, the earth accepted him below, in a section below it, because it is written, “But You have driven me out this day from the face of the earth.” That is, he was driven out from the earth, but he was not driven out from below the earth. Thus, the bottom section, below the earth, accepted him.

343) The earth accepted him in Arka, one of seven lands. It is written in Jeremiah about those who live there: “Will be lost from the earth and from under these heaven.” It is also written, “And he dwelt in the land of Nod, on the east of Eden.” This refers to the bottom section, called Arka. It is also called Nod because the dwellers there have two heads that nod between darkness and light.

344) After Cain said, “My iniquity is unbearable,” when he confessed and repented, the Creator pardoned half the punishment for him, since He initially sentenced him and told him, “You will be a vagabond and a wanderer on the earth,” but now he remained only in Nod. This is why it is written, “And Cain went out from before the Lord and dwelt in the land of Nod.” In other words, when he went out from before the Lord it was in order to be nodding in the land, and not wandering, since half the punishment was forgiven for him.

Although Cain’s sin was in Malchut of Midat ha Din that he disclosed, because Malchut and Bina have already been mitigated in one another, Bina was blemished by him, as well. This is why he was punished with being a “vagabond and a wanderer on the earth.” The wandering comes from the side of Malchut, and the nodding comes from the flaw in Bina. After he repented, the flaw from Malchut—the wandering—was forgiven for him, and he remained with the flaw in Bina, the nodding, since his repentance was not sufficiently complete.

345) When Cain went out from before the Creator, Adam said to him, “My son, what was done with your judgment?” Cain said to him, “Father, I have already been informed that the Creator has forgiven me to be only in Nod.” He asked him, how were you rewarded this? He replied, “It is because I repented and confessed before him.”

Adam said, “Is the power of repentance so great and strong and I did not know?” He began to praise his Master and confess before Him. He started and said, “A psalm, a song for the Sabbath day; it is good to thank the Lord,” meaning it is good to praise and repent, and confess before the Creator.

346) From the time Cain killed Abel, Adam was separated from his wife and two female spirits would come and mate with him. He begot spirits and demons that roam in the world. They are two because prostitutes are from the Klipot of the right, which is why they laugh. But in the end they torment and punish the man, which is considered left. This is why they were two: one from the Klipa of the right, and one from the Klipa of the left.

347) It is not difficult to understand it, since even when a person is dreaming, female spirits come and laugh with him. They become warmed by him, give birth, and these offspring are called “the afflictions of people.”

They do not turn into any form except for the form of people. They have no hair on their heads because those offspring are the Klipa of the right, and Se’arot [hair] come from the left. It is written about it in Solomon, “I will chasten him with the rod of people and with the afflictions of the children of men.”

Sometimes male spirits come to women in the world while they are dreaming. The women conceive from them and give birth to spirits. All of them are called “the afflictions of the children of men.”

348) After 130 years, the man clothed in envy and mated with his wife, and begot a son. He called him Seth. This concerns the suffixes of the letters in the connections of the twenty-two engraved letters, meaning the alphabet that joined directly, namely Aleph–Bet, Gimel–Dalet, Hey–Vav, and whose end is Shin–Tav. It comes to distinguish from other combinations of the Aleph–Bet, where the letters Shin–Tav are not at their end.

The name Seth is the spirit that was lost, the spirit of Abel that clothed in a different body in the world, clothing in Seth. This is why he was named Seth, as it is written, “For God has Shat [appointed] me another seed instead of Abel.”

349) “And he begot in his own likeness, after his image.” That is, the other sons, Cain and Abel, were not in his image, and only Seth was in his likeness, after his own image, in the correction of the body and the correction of the soul, directly. The other sons were in Dvekut of the filth of the serpent, and of the one who rides it, which is SAM, and for this reason they were not in the likeness of Adam.

But was it not said that Abel was from the side of Kedusha and not from the serpent like Cain? So it is, but both were not in the shape of man below—there was no middle line in them, the form of man. Rather Abel was from the right side and Cain was from the left. This is why they were not in the image of man.

350) Abel was also incomplete. But it is written, “And the man knew Eve his wife, and she conceived and gave birth to Cain.” This applies to Eve. It is not written, “And he begot Cain.” Even regarding Abel it does not write, “And he begot,” which was related to Adam. Instead, it is written, “And she continued to deliver his brother, Abel.” Thus, even Abel was not in the likeness and image of Adam, and this is why it is not written about him, “And he begot.” But about Seth it is written, “And he begot in his own likeness, after his image,” which is attributed to Adam.

351) Adam parted from his wife for 130 years. During all those years he was begetting spirits and demons in the world from the force of the filth that was being drawn out of him. When all the filth was removed from him, he was envious of his wife once more and begot a son. Then it is written, “And he begot in his own likeness, after his image.”

352) Any person who walks to the left side and defiles his ways draws on himself all the spirits of Tuma’a, the spirit of Tuma’a becomes attached to him and does not leave him. The Dvekut of that spirit of Tuma’a is only to that person who drew it, and not to another because their Dvekut is only to the one who drew it, and not to another. It is so because their Dvekut is only to people who have clung to them. Happy are the righteous who walk by the straight path, and are true righteous, and their sons are righteous in the world. It is written about them, “For the upright shall dwell in the land.”

353) “And the sister of Tuval-Cain was Naamah.” What does the text tell us, that her name is Naamah? It is because sons of men lusted for her because of her great beauty and pleasantness. Even spirits and demons lusted for her. This is what the name Naamah indicates, from the word Ne’imut [pleasantness]. These sons of Elokim, Aza and Azael lusted for her, and because of that exaggeration she was called Naamah.

354) She was the mother of demons because she came from the side of Cain, from whom demons and spirits emerged. She was appointed, together with Lilit, over the death of infants by diabetes. Naamah was appointed to laugh with people in dreams, which is the right of the Klipot, and put infants to death, regarded as left.

She comes and laughs with people, and sometimes she gives birth from them to spirits in the world. Even now she is still in her role to laugh with people, but she collaborates with Lilit, and the death comes from the side of Lilit, and not from the side of Naamah.

355) These demons die as people, so why is Naamah still alive now? The demons die as people, but Lilit and Naamah, and Agrat, the daughter of Mahalat—who comes from their side—are all alive, until the Creator uproots the spirit of Tuma’a from the land, as it is written, “And I will remove the spirit of Tuma’a from the land.”

356) Woe to people who do not know, do not notice, do not look, and are all deaf [thick], and do not know how the world is full of odd creatures that are invisible and with hidden things. If the eye were permitted to see, people would be wondering how it is possible to exist in the world.

357) That Naamah is the mother of the demons. All those demons come from her side. They are warmed by people and receive the spirit of passion from them, laugh with them, and cause them to ejaculate. And because ejaculation comes from the spirit of Tuma’a, he must wash himself to be purified from it.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

339) “If you do well, sublimity, and if you do not do well, sin crouches at the door.” The word “sublimity” means that you will rise up and will not come down, that you will draw the lights from below upward and will not draw the lights from above downward any more, for by that he killed Abel. But “sublimity” also means removal and forgiveness, for the Creator told him, “If you do well,” the Dvekut [adhesion/attachment] of the spirit of Tuma’a will be removed from you and you will be forgiven.

340) “And if you do not do well, sin crouches at the door.” The door is the upper Din, the Din of Malchut, which is the door to everything, as it is written, “Open for me the gates of justice.” Justice is the name of Malchut. Gates of Justice are the Dinim, for one cannot come to Malchut unless he turns these Dinim in her to gates, as it is written, “This is the gate to the Lord, the righteous shall come through it.” That is, those Dinim by which the wicked are moved away become gates for the righteous and they become attached through them.

The words, “at the door” mean that sin is crouching on the Malchut, although she is the source of all punishments. Still, if you repent, the sin will overturn and become a door. The Creator said to him, “Sin crouches,” meaning that that side to which you clung and which was extended over you will be watching you in order to avenge you.

It is written, “If you do well, sublimity,” meaning that the Dvekut of the spirit of Tuma’a that clung to him due to his sin will be removed from him. “And if you do not do well, sin crouches at the door.” That spirit of Tuma’a that has clung to him due to his sin will itself avenge you.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)