Autor: arhiprofesor

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324) There are several aspects to the verse, “Who knows the spirit of man, whether it goes upward, and the spirit of the beast, whether it goes downward to the earth?” Also, there are several aspects to all the words of Torah, and they are all true.

325) The whole Torah is explained in 70 aspects, opposite the seventy ends and the seventy faces in ZA: seventy ends in his ZAT, where each end comprises ten Sefirot, and seven times ten is seventy. And there are seventy faces to his GAR, which are also seven times ten Sefirot in his Rosh, except GAR is called Panim [face], as it is written, “Man’s wisdom makes his face shine.” So it is with everything in the Torah: several aspects explained to all sides.

326) When a person walks by the path of truth, he goes to the right and extends upon himself a high and holy spirit from above. That spirit becomes to him a holy desire to unite above and to cling to the upper Kedusha so it will never cease from him.

327) When a person walks by the path of evil and his ways stray from the upright path, he extends upon himself the spirit of Tuma’a that is on the left side. It defiles him and he is defiled in it, as it is written, “And you shall not be defiled in them so that you are made impure by them.” One who comes to defile is defiled.

328) When a person walks by the path of truth and extends upon him a high and holy spirit, and he clings to it, he will extend the upper Kedusha upon the son he will beget and that will come out of him to the world. He will be holy in the holiness of his Master, as it is written, “And you will be sanctified and be holy.”

329) When a person walks on the left side and extends upon him the spirit of Tuma’a and clings to it, he extends the spirit of Tuma’a upon the son that comes out from him to the world, and he will be defiled in the Tuma’a of that side.

330) This is why it is written, “Who knows the spirit of man, whether it goes upward, and the spirit of the beast, whether it goes downward to the earth?” When a man is in Dvekut with the right, the light he extends from below upward ascends. And when a person is in Dvekut with the left, the left side—which is the spirit of Tuma’a—descends from above downward extending the illumination of the left from above downward, and makes the man his dwelling place and does not leave him.

It is so because when one is in Dvekut with the right, the spirit of men rises from below upward, and when a person is in Dvekut with the left, the spirit of the beast descends, and the son he will beget in Tuma’a will be regarded as the son of the spirit of Tuma’a.

331) Adam HaRishon clung to the spirit of Tuma’a, the serpent. His wife clung to it at first, and received the filth from it. He begot a son, and that son is of the impure spirit. There were two sons, one from that impure spirit, who is Cain, and one when Adam repented, who is Abel. For this reason, one was from the side of Tuma’a, Cain, and one was from the pure side, Abel.

332) When the serpent cast the filth into Eve, she conceived from him. And when Adam had intercourse with her she begot two sons. One was from the impure side, Cain, and one from the side of Adam, Abel. Abel had the form of above, and Cain the form of below. This is why their ways parted.

333) Cain was the son of the impure spirit, the wicked serpent. And because Cain came from the side of the angel of death, he killed his brother, since the killing of Abel is on a par with the sin of the tree of knowledge, to which the serpent incited.

And as the angel of death received domination on the entire world with the sin of the tree of knowledge, here he received control to take out Abel’s soul. Cain is from his side, and the evil and harmful sections, the demons and the spirits all come to the world from him.

334) The name Cain indicates a Ken [nest] for all the wicked sections that come to the world from the impure side. Afterward they brought an offering. One offered from his side, and one offered from his side. It is written, “And it came to pass that at the end of some days, Cain brought from the fruit of the ground.” “At the end of some days” is the end of all flesh, the angel of death. Thus, Cain’s offering was from the impure side.

335) Cain brought the offering from that “end of some days.” “At the end of some days [Yamim]” and not “At the end of the right [Yamin],” since the end of the days is an evil Klipa, and Cain brought his offering from the end of the days, from the side of the angel of death. Thus, he offered his offering from his side.

336) “Cain brought from the fruit of the ground,” as it is written, “And from the fruit of the tree,” the tree of knowledge, the wicked serpent. From the fruit of the ground is as is written, “For they shall eat the fruit of their actions.” The angel of death is the fruit of the actions of the wicked, for were it not for the sin, he would not have come to the world. “Will eat” means that the angel of death was extended over them and clung to them, to put them to death and defile them. This is why it is also written here, “from the fruit of the ground,” indicating that Cain offered from his side, from the side of the serpent and the angel of death.

337) “And Abel, too, brought of the firstlings.” It is written, “too,” including the upper side, from the Chazeh and above, which comes from the holy side. This is why it is written, “And the Lord had regard for Abel and for his offering,” since it was from the side of Kedusha. “But for Cain and for his offering He had no regard.” The Creator did not accept his offering because it was from the impure side. This is why “Cain became very angry and his face fell,” since his face was not received, the face of his side, but He rather received Abel’s.

338) This is why it is written, “And it came to pass when they were in the field.” “In the field” indicates a woman. Cain was envious of Abel for an additional female that was born with Abel, as it is written, “And she continued to deliver his brother, Abel.” The double Et [the (in the Hebrew)] is to add the two females that were born with Abel.

The souls of Cain and Abel were supposed to be one soul, like Seth. But because Adam mated with Eve before he repented for the sin of the tree of knowledge and the serpent’s filth was attached to them, he begot only the left half of the soul, separated from the right, and there is the place of the serpent’s filth. This is why his name is Cain, indicating a Ken [nest] to all the wicked sections that come to the world from the impure side.

It is so because the section of the serpent’s filth is on the left side of the soul. But on the right side of the soul, he has no place to grip. For this reason, afterward, when he repented for his sin, he begot the soul of Abel, who is from the right side of that soul, where there is no place for the serpent’s filth.

Each soul extends in three points—Holam, Shuruk, Hirik—in the name Elokim. 1) The point of Holam is the letters MI of Elokim, the right side. 2) The point of Shuruk is the letters ELEH of Elokim, the left side. 3) The middle line comes out on the Masach of the point of Hirik, which unites the letters MI and ELEH with each other, completing the name Elokim.

First, this order comes out in Bina, then in ZON, and then in the souls. By their root, MI are regarded as GAR, and ELEH as VAK. In the Partzuf, from the Chazeh and above is regarded as MI, where there are GAR de Guf of the Partzuf, and from the Chazeh and below is ELEH, VAK de Guf of the Partzuf. Accordingly, Abel, MI, is from the Chazeh and above, and Cain, ELEH, is from the Chazeh and below.

Four Malchuts emerged from the mitigation of Malchut in Bina and their inclusion in one another, two Malchuts, Bina and Malchut at the point of Bina, and two Malchuts, Bina and Malchut at the point of Malchut. There are not more than three revealed Malchuts where two Malchuts operate from the Chazeh and above of Partzuf Malchut—namely Bina and Malchut de Bina—and one from the Chazeh and below, Bina de Malchut. But Malchut de Malchut, Midat ha Din, Malchut de Tzimtzum Aleph, is unfit to receive Ohr Yashar in her, only Ohr Hozer, hence she was concealed.

This is why there is no face of a man from Chazeh de ZON and below. And because of the fourth Malchut, which was concealed, the Nukva became the tree of knowledge of good and evil. If he is not rewarded, it is bad, for if he extends the Zivug to below the Chazeh, he thus discloses the fourth Malchut that was concealed, and by that the lights promptly flee.

It therefore follows that Abel, who is MI, from the Chazeh and above, has two Malchuts, Bina and Malchut de Bina, meaning that two females came out with his soul, implied in the double Et [the] in the verse, “And she continued to deliver his brother, Abel.” But because Cain is ELEH, from the Chazeh and below, he has only one Malchut, Bina de Malchut, and lacks the fourth Malchut. Thus, only one female came out with the soul of Cain: the third Malchut.

Cain envied Abel for the additional Nukva that was born with him because he wanted to disclose and make a Zivug on the fourth Malchut he was missing, so he would have two females, like Abel. It is like the sin of the tree of knowledge, where the serpent seduced them to make the Zivug from the Chazeh and below so he could extend the lights from above downward.

Because of it, the fourth Malchut­—for which all the lights departed—had appeared and he was fined with death, since the departure of the light of life is death. The killing of Abel is on a par with the sin of the tree of knowledge: he, too, wished to disclose the Zivug on the fourth Malchut from the Chazeh and below. And because that Malchut was disclosed, the lights, which are GAR, promptly disappeared from all the souls of Cain and Abel, and the Kelim, which are VAK, fell to the Klipot.

However, lights do not fall to the Klipot, but rather depart to their upper root. It follows that Abel, who is considered GAR, departed to his root and died, while Cain, who was considered VAK, fell to the Klipot. In this way, the only difference between the killing of Abel and the sin of the tree of knowledge is that Adam was the sum of all the souls, hence his sin touched the entire world, while with Cain and Abel, the sin touched only their souls.

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

312) “And He drove out the man.” Who drove whom out? Did the Creator drive out the man or not? After all, it is not written, “And the Lord drove out the man,” but only, “And He drove out the man.”

The word Et [the] in the text was inverted. It should have said, “And the man drove out the…” but it is written, “And He drove out the…” The word “the” implies the Shechina, who is called Et [the]. “The man drove out the,” meaning the man drove out the Shechina. But the words were inverted; it should have said, “And the man drove out the.”

313) This is why it is written, “And the Lord God sent him out from the Garden of Eden,” since the man drove out “the,” which is the Shechina.

In other words, The Zohar is asking why is the double wording, where it is written, “And the Lord God sent him out from the Garden of Eden,” and promptly after it is written, “And He drove out the man”? This proves that the word “the” is the Shechina. And the verse, “And He drove out the man” is an interpretation to the verse, “And the Lord God sent him out from the Garden of Eden,” for this is why He sent him out from the Garden of Eden, for by his sin he drove out the Shechina from her place.

“And He placed the cherubim to the east of the Garden of Eden.” It is written plainly, “And He placed,” and not “And the Lord placed,” since it relates to Adam HaRishon, who placed the cherubim in this place, who caused and blocked the upper roads and paths, and the abundance ceased, and he installed Dinim on the world and extended curses to the world from that day forth.

314) “And the flaming sword which turns every way” means that all who are in Dinim leap in the world. They leap from form to form, taking off one form and putting on another form, turning into many forms in order to avenge the world.

Sometimes they are in the form of men, sometimes in the form of women. Sometimes they are a blazing fire, and sometimes they are spirits. There is no one who can grasp them, and all this is in order to keep the way of the tree of life so they will not continue to harm as before.

The two points, Bina and Malchut from the Chazeh of Malchut and below are included in one another. There are Bina and Malchut at the point of Bina, and there are Bina and Malchut at the point of Malchut.

Four governances extend from them. Bina and Malchut in Bina are regarded as males, men, since Bina ends with a male. Bina and Malchut in Malchut are regarded as females, women. The illumination of the right in each of them is regarded as spirits, and the illumination of the left in each of them is regarded as blazing fire.

315) “The flaming sword” means those who perform sorcery with fire and harsh punishments on the heads of the wicked and transgressors. The forms turn into several kinds of Dinim, according to people’s ways. This is why they are called Lahat [flame], as it is written, “And the day that comes shall set them aflame.” And this is why they are called “sword,” as it is a sword for the Creator, as it is written, “The sword of the Lord is filled with blood.”

316) The flaming sword is even all those who punish below, in this world, who turn from form to form. They are all appointed over the world to harm and to slander to the wicked of the world who transgress against the commandment of their Maker.

The verse, “And the day that comes shall set them aflame,” speaks of high punishments and high appointees. Here it is said that even those who punish below are included in the flaming sword that turns every way.

317) When Adam sinned he extended on himself several wicked harm-doers and several accusers. He feared all of them and could not overcome them.

Solomon knew the upper wisdom, and the Creator placed on him the crown of kingship, and all the people of the world feared him. When he sinned, he extended on himself wicked harm-doers and several accusers, meaning scoundrels of Dinim, and he feared all of them. Then they could harm him and they took everything he had.

318) Therefore, by that with which a person walks, and by the way to which one clings, so he extends upon himself an appointed force that walks opposite him. If he goes by a good path, he extends upon him an appointed force from the side of Kedusha that assists him. And if he goes by a bad way he extends upon him a bad force from the side of Tuma’a, which harms him. So was Adam HaRishon: by his sin he drew on himself a different, impure force that defiled him and all the people of the world.

319) When Adam HaRishon sinned, he extended on himself the force of Tuma’a and defiled himself and all the people of the world. This is the wicked serpent, which is impure and which defiled the world. When the angel of death takes the souls out from people, an impure body remains. It defiles the house and defiles all how are close to it, as it is written, “One who touches the dead, any man’s dead body, is impure.” It is so because death derives from the impure, wicked serpent.

320) Hence, once the angel of death has taken the soul and defiled the body, permission was given to all kinds of Tuma’a to be on the body, since the body has been defiled by the wicked serpent that is on it, for death derives from him. For this reason, where that wicked serpent is found, he defiles it and it becomes impure.

321) All the people of the world who sleep in their beds at night—and the night spreads its wings on all the people of the world—taste the taste of death. And because they taste the taste of death, at that time the spirit of Tuma’a roams the world and defiles it, and it is found on a man’s hands and he becomes impure.

322) When he wakes up from his sleep and his soul returns to him, wherever he touches, he will defile everything because the spirit of Tuma’a is on them. For this reason, one should not take one’s clothes to wear them from one who did not wash his hands, for he extended on himself the spirit of Tuma’a and became impure, and there is permission for the spirit of Tuma’a to be present everywhere.

323) Therefore, one will not wash one’s hands from one who did not wash his hands because he extends upon him the spirit of Tuma’a, and one who takes water from him receives it, and then there is permission for the spirit of Tuma’a to be on him. For this reason, a person should beware the wicked serpent wherever he turns so it will not govern him.

The Creator is destined to remove the spirit of Tuma’a from the world in the next world, as it is written, “And I will remove the spirit of impurity from the land,” and as it is also written, “He will swallow up death forever.”

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

311) “And they sewed fig leaves,” meaning they learned various kinds of charm and magic, and gripped to the one below, the Sitra Achra. “And they sewed fig leaves,” meaning they clung to be covered by the shadows of the tree from which they ate, since the leaves of the tree make a shadow under them.

Shadows mean concealment of the light of His face, like a shadow made by covering the light of the sun. It is so because the upper light can be compared to the light of the sun, which is the root of all the lights in this world. Likewise, the upper light is the root of all the lights in reality. This is the meaning of what is written, “Until the day breathes, and the shadows flee away, turn, my beloved, and be like a gazelle.”

There is a shade of Kedusha, which comes from attainment of the greatness of the Creator. It also acts to the contrary—extending the upper light, as we learn about Moses, who, in reward for hiding his face, was rewarded with, “And the Lord spoke to Moses face to face.” Thus, that shade, which Moses extended on himself, hiding his face, as it is written, “For he was afraid to look at the God,” through that concealment he was rewarded with face-to-face and with “The image of the Lord does he behold.”

Thus, that shade became preparation and clothing over all the great light that Moses attained. But this is specifically in the shade of Kedusha that comes because of a Mitzva, as with Moses. But it is not so with a shade that comes because of a sin. Rather, it is the root of darkness that darkens people’s faces, and it is called “the shadow of death.”

Before the sin of the tree of knowledge there was no shadow of the Sitra Achra in the world, but only a shade of Kedusha. That was the mistake of Adam HaRishon. The sin of the tree of knowledge caused all the upper lights, which he obtained concerning the upper splendor, to depart from him. Afterward, it is written, “And they knew that they were naked” of all the lights. Then the shade of the Sitra Achra fell upon them, meaning the concealment and shadow that come due to transgression, and then it is written, “And they sewed fig leaves and made girdles for themselves.”

Leaves mean shadow, since the leaves of the tree make a shadow. A fig is the sin of the tree of knowledge, as we learn that the tree of knowledge was a fig. They were mistaken and thought that that shadow of fig leaves, the shadow that fell upon them due to the transgression of the tree of knowledge, was similar to the shade of Kedusha, which can extend all the lights, as with Moses. For this reason they made themselves girdles from that shade, as it is written, “As the girdle clings to the waist of a man, so have I caused to cling unto Me the whole house of Israel,” meaning Dvekut [adhesion] out of concealment.

However, there it speaks of a girdle that was made due to the shade of Kedusha, where the girdle that was made of fig leaves is a shade due to transgression, as it is written, “as this girdle, which is good for nothing.”

And according to that mistake, Adam HaRishon hid inside the trees of the garden and apologized before the Creator saying, “I heard Your voice in the garden and I was afraid, for I am naked.” He boasted with his deed before the Creator comparing himself to Moses, who hid his face from looking at God. He thought that by that shadow he would promptly be rewarded with all the lights that had fled from him.

But the Creator replied to him, “Who told you that you are naked?” That is, “What is the reason that you have lost your lights and fell into the shade?” “Have you eaten from the tree from which I commanded you not to eat?” That is, “Did this come to you due to a Mitzva [commandment]? That shadow came to you because of a transgression; it is a shadow of death, the shadow of Sitra Achra.”

Therefore, not only did He not bless him for it, He even cursed him because they clung to being covered by the shadows of the tree from which they ate, which is a shadow that comes due to a transgression. And by that they clung to a shadow of death.

It was said that they learned various kinds of charms and magic. Their names are “charms” because they deny the household of above. Were it not for the charms, the righteous could have extended tokens and signs from the upper world, to bring the world closer to the Creator, as it was in the exodus from Egypt and in the days of Joshua and the prophets.

But through the sin of the tree of knowledge, the four worlds ABYA de Sitra Achra were built opposite the four worlds of ABYA de Kedusha, as it is written, “God has made one opposite the other.” That is, all the forces that exist in ABYA de Kedusha to bring the world closer to the Creator, were given opposite them in ABYA de Tuma’a [impurity] to distance the world from the Creator.

As the transgression with the tree of knowledge became the root from which all the transgressions in the world derive until the end of correction, the shadow, the power of concealment over the Kedusha—which derives from the transgression of the tree of knowledge, called fig leaves—became the root from which all the powers of concealment of Kedusha extend. As a rule, these are called “the four worlds ABYA de Tuma’a that were built,” as it is written, “The God has made one opposite the other,” meaning the four worlds ABYA de Tuma’a opposite the four worlds ABYA de Kedusha.

The closest to this root are the charms. They were given an equal force to Kedusha to deny the household of above, as the charmers did against Moses’ tokens and signs, as it is written, “And they, too, the sorcerers of Egypt, did the same with their sorcery.”

It is likewise with Elijah, who prayed, so it would not be said, “They are charms.” Therefore, except on extraordinary incidents—the exodus from Egypt and during the days of the prophets—the righteous will not be able to extend tokens and signs to bring the world closer to the Creator, since they know for certain that ABYA de Tuma’a will give the charmers power to do the same with their charms.

It is written about the end of correction, “As in the days when you came out from the land of Egypt, I will show you wonders,” for then the spirit of Tuma’a will be cancelled from the earth and there will no longer be fear of ABYA de Tuma’a. Then the righteous will extend tokens and wonders as it was in the exodus from Egypt.

This is why it was said that they learned various kinds of charms and magic, for by the power of the fig leaves, which is the shadow created by the transgression of the tree of knowledge, all the charms were drawn out. Hence, by looking at these fig leaves they learned various kinds of charms and magic that would be extended from them to the world.

At that time the height and level of Adam diminished into 100 cubits, and separation was made between ZA and Nukva. Adam stood in Din, and the earth was cursed.

Adam HaRishon reached from the earth to the firmament below Atzilut. He included the three worlds BYA, where in each world there are four Partzufim, AVI and ZON, and ten Sefirot in each Partzuf. But after the sin, the nine Sefirot of lights in each Partzuf fled from him and departed to their root, and the bottom nine of the Kelim in each Partzuf fell to the Klipot. Thus, only the Kelim de Keter of each Partzuf remained for him, with the light of Nefesh. Only the first two Partzufim of Beria departed from him entirely.

Thus, he was left with ten Ketarim from the ten Partzufim of BYA, where each comprises all, and they are 100 Ketarim, or 100 cubits, as it was said, “At that time the height and level of Adam diminished into 100 cubits,” 100 Ketarim.

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

294) It is written about Israel, “And the children of Israel were stripped of their ornaments from Mount Horev.” The arms with which they were girdled on Mount Sinai so the wicked serpent would not govern them have been removed from them. Once their ornaments have been removed, it is written, “And Moses took the tent and pitched it outside the camp.” Why is this verse close to the removal of the ornament?

295) Since Moses knew what the upper arms are, that they were stripped of their ornaments, he says, “It is clearly that henceforth the wicked serpent will come to dwell among them.” Therefore, if the Temple is established here it will be defiled. Promptly, “And Moses took the tent and pitched it outside the camp,” far from it, since Moses saw that now the wicked serpent will govern them, which was not the case before.

296) “He called it ‘the tent of meeting [or “tent of occasion”].’” In the beginning it was simply called a “tent.” But now he called it the “tent of occasion.” “Occasion” means good because an occasion is a good day, the joy of the moon, the Shechina, since Kedusha has been added in the Shechina, and no flaw is governing her on that day. Here, too, he called the Shechina “occasion” to show that the tent, the Shechina, drew far from them at the time of the sin of the calf and was not blemished. This is why he called it, the “tent of occasion.”

297) After the giving of the Torah, the Shechina was just a tent, in constant illumination. But after the sin with the calf it became a tent of occasion, illumination from time to time and not constantly.

Initially, the tent was giving long life to the world so that death would not govern it, since after the giving of the Torah there was freedom from the angel of death. Since the sin with the calf onward, the Shechina became a tent of occasion, as it is written, “And a house of occasions for every living thing.” Now time was placed in it and life has been rationed to the world.

Initially, before the sin with the calf, the tent was not blemished. Now it was blemished with the sin with the calf. Initially, the connection and Zivug of the moon with the sun, ZON, was incessant. Now it is called “tent of occasion” because their Zivug is from time to time because the Zivug has stopped due to the closeness of the serpent to suckle.

This is why now it is written, “And he called it ‘the tent of meeting [or “tent of occasion”],’”for their Zivug is done from time to time. It was not the case before because then, after the giving of the Torah, ZON were already in a never ending Zivug, so it was called only a “tent.”

298) It is written, “And the children of Israel were stripped of their ornaments from Mount Horev.” Through the sin with the calf they caused death to themselves from that time onward, and that wicked serpent has been governing them, although they have already removed it before, as it is written, “Carved on the tablets,” meaning that they had had freedom from the angel of death.

Israel sinned, but Joshua—who did not sin—was that high ornament that he received with Israel by Mount Sinai removed from him?

299) If it were not removed from him, why did he die like any other person? And if it was removed from him, why was it removed? After all, he did not sin, since he was with Moses when Israel sinned. And if Joshua did not receive that crown on Mount Sinai as did Israel, we should ask why, how was Joshua different from all of Israel?

300) It is written, “For the Lord is righteous, He loves righteousness, the upright shall behold His face.” “For the Lord is righteous” means that He is righteous, ZA. And His name is Righteous, meaning the Nukva de ZA, who is called “His name” and is called “righteous.” For this reason, He loves righteousness—loving the unification of righteous and righteousness, to bestow in righteousness.

301) It is written, “His is righteous and upright.” Hence all the people of the world will see the light of His face and will mend their ways to go by the straight path as it should be. And because the end of all the people of the world is to come to that, when the Creator sentences the world, He sentences it according to the majority of the people.

The rule is that the Creator judges the world in order to punish or reward, to guarantee that all the people of the world are rewarded with the light of His face and follow the straight path. Accordingly, it is necessary to judge the world according to the majority of people and qualify them for their end. And even if there are a few among them who are worthy of a different governance, He does not change the sentence of the public for them.

302) When Adam sinned with the tree from which he ate, he caused that tree, the Nukva, to make death be in it for the entire world. He had caused the flaw of separating a woman from her husband, the Nukva from ZA, and that sin and flaw remained in the moon, Nukva, until Israel stood at the foot of Mount Sinai.

When Israel stood at the foot of Mount Sinai, that flaw of the moon was removed and she was poised to always shine. This was because once the flaw of the sin of the tree of knowledge was removed, she mated with ZA once again in a never ending Zivug. It follows that at that time she was constantly illuminating, without any diminution. This is the freedom from the angel of death with which they were rewarded then.

303) Once Israel sinned with the calf, the moon returned to the flaw as prior to the giving of the Torah, and the wicked serpent dominated her, gripped her, and pulled her toward him. And when Moses knew that Israel had sinned and those high and holy ornaments have been removed from them, he knew for certain that the serpent was gripping to the moon, Nukva, to draw her toward him, and that she was blemished. At that time he took her out, as it is written, “And Moses took the tent and pitched it outside the camp.” The tent was the Shechina.

304) Because she was about to be flawed—although Joshua was still standing in the crown of his ornaments, because there was a flaw in her and she returned to her flaw as she was flawed in the sin of Adam HaRishon—no person could exist forever. The exception was Moses, whose death was on another, higher side, in a death of kiss from ZA, as it is written, “And Moses died there … by the mouth of the Lord.”

It is so because he was giving to the Nukva and was not receiving like the rest of the people in the world. For this reason, the flaw of the Nukva does not touch him. This is why the Nukva had no permission to sustain Joshua forever, for eternity, and none other, too. This is why he called it, a “tent of occasion,” where there is a rationed time for the entire world, and everyone must die.

305) There is right above and right below. There is left above and left below. There is right above, in the upper Kedusha, ZON, and there is right below, in Sitra Achra, the Klipot.

306) There is left above, in the upper Kedusha, to evoke love for the moon to connect to a holy place above, to shine from there. By ZA giving to the Nukva the illumination of the left line, she reconciles with him to mate and receive light from him.

There is also left below, in the Sitra Achra, separating the love of above, and separating the moon, Nukva, from illuminating in the sun, ZA, and from approaching it for a Zivug. This is considered the wicked serpent.

307) When the left below, the serpent, awakens, it draws the moon toward it, meaning the Nukva de ZA. It separates her from above, from ZA, her illumination darkens, and she clings to the wicked serpent. At that time she draws death below to the entire world because she has clung to the serpent and has drifted away from the tree of life, ZA, for her Zivug with the tree of life is not permanent, but an intermittent Zivug. Hence, the life that she receives from him is terminated, too.

Explanation: Only from the Chazeh of Malchut and above is there a man’s face and she is worthy of mating with ZA. But from her Chazeh and below she lacks the face of man and it is not a place of Zivug there, except by ascending and Hitkalelut in her from-the-Chazeh-and-above.

The sin of the tree of knowledge was that he connected below Chazeh de Malchut and separated the face of a man above the Chazeh. Meaning, the serpent seduced to extend the Zivug to from-the-Chazeh-and-below, from which the abundance comes to the serpent and to all the Klipot. This is why the upper Zivug of above the Chazeh was promptly separated and the Nukva was darkened.

If he is rewarded, it is good. If he extends the Zivug from the Chazeh and above of ZON, and is careful not to extend the Zivug from the Chazeh and below, the Nukva is regarded as the tree of knowledge of good and evil. It is so because then the point of Midat ha Din from Tzimtzum Aleph is concealed, and the point of Midat ha Rachamim is revealed, and from that point she is fit to receive the upper Mochin.

If he is not rewarded, it is bad. If he extends from the Zivug from the Chazeh de ZON and below, the point of Midat ha Din from Tzimtzum Aleph promptly appears. In that Behina, Malchut is unfit to receive any Ohr Yashar from above, hence her Zivug with ZA promptly stops and she becomes darkened of any light. Thus, the disclosure of the point of Midat ha Din is like a woman who saw impure blood, who is defiled and is forbidden to her husband.

The right and left that extend from the Zivug from the Chazeh and above are in upper Kedusha. But the right and left that extend from the Zivug from the Chazeh and below are in the Sitra Achra. There is left below, in the Sitra Achra, which separates the love of above, and separates the moon, Nukva, from shining in the sun.

It is so because when he extends the left from the Zivug from Chazeh and below, which is drawn to the Klipot, the upper Zivug of above the Chazeh promptly stops, and the Nukva parts from ZA and grows dark. When the left below, the serpent, awakens, it draws to it the moon, Nukva de ZA, and separates her from above, from ZA, the upper Zivug above the Chazeh, and her illumination darkens.

At that time she draws death down to the whole world because then the point of Midat ha Din from Tzimtzum Aleph appears in the Nukva, and from her perspective the Nukva is unfit to receive any light from the tree of life, and death extends to the world. This is the wicked serpent, who connected below Chazeh de Malchut, and separated the face of man above the Chazeh.

308) Hence, he caused death to the entire world because then the Temple, Nukva, was defiled until the set time, until the moon, Nukva, is corrected and shines once more. It is so because by extending the left from the Zivug from the Chazeh and below, the point of Tzimtzum Aleph appears in the Nukva, and with its disclosure all the lights depart from it, and she is like a woman who has been defiled and separated from her husband for a set time, until after she is purified.

Likewise, here she parts from ZA until the lower ones repent and thus correct the Nukva. This is the tent of occasion, since occasion implies a set time, for her Zivug was stopped by the proximity of the serpent. Hence, Joshua did not die except by the counsel of the serpent, who drew near and blemished the tabernacle, the Nukva, as before, as prior to the giving of the Torah.

Through the sin with the calf, the governance returned to the serpent to seduce the lower ones to extend to it from the Zivug from the Chazeh and below. At that time the serpent drew near to suckle from the lights of Nukva. Due to his closeness to suckle, the upper Zivug promptly stopped and she parts from ZA. She also blemished by the disclosure of the point of Tzimtzum Aleph.

Joshua, who did not sin, why did he not remain free from the angel of death? It is because the Nukva parted from ZA because of the sin with the calf, and was established afterward only in a Zivug that was stopped due to the governance of the serpent, to bring closer and to stop the Zivug. For this reason, Joshua, too, could not receive eternal life from Nukva anymore, as prior to the calf. This is why he died like the others.

309) “Joshua, the son of Nun, a youth, would not depart from the tent.” Although he was a youth below, to receive light from the Nukva, meaning that his merit grew into being as the angel Matat, who was called “a youth” below Atzilut, he would still not move from inside the tent. That is, he was not better than the tent itself, the Nukva.

As the tent was blemished, so was Joshua blemished. Although he had the holy ornament, because the moon was blemished, he was certainly not saved from that flaw. That is, that very flaw that the moon obtained due to the sin of Israel, Joshua obtained it, too.

310) When Adam sinned with the tree of knowledge, the Creator took these ornaments from him, which are holy, illuminating letters with which the Creator had crowned him, meaning the letters of the holy name. Then they feared and knew that they had been stripped from their ornaments, as it is written, “And they knew that they were naked.”

Initially they would dress in those armed Ketarim [crowns] of glory, which are freedom from everything. When they sinned, the Ketarim of glory were stripped from them, and then they knew that death was calling them, and that they had been stripped of that freedom from everything, and caused death to themselves and to the whole world.

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

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

288) Once they have sinned and clung to the tree where death is present below, it is written, “And they heard the voice of the Lord God walking in the garden.” “Walking” is not written in masculine form, but rather in feminine form, since the added Tav [in Hebrew] means female.

Before the man sinned he was ascending in his degrees. He stood at the upper Hochma and was not separated from the tree of life. Once he increased his passion to know and to come down, to extend from above downward, he was thus taken after them until he parted from the tree of life, knew the bad, and left the good.

If he is not rewarded, it is bad. This is why it is written, “For You are not a God who desires wickedness; evil shall not dwell with You,” since one who takes after the evil has no dwelling together with the tree of life.

289) Until they sinned they were hearing the voice of above and knew sublime wisdom. They were in Mochin of the upper splendor and had no fear. Once they sinned, they could not withstand even the voice of below.

The voice of ZA is the voice of above, and that of the Nukva is the voice of below. The verse, “The voice of the Lord God walking in the garden,” is the voice of the Nukva, since the Tav of “walking” [in Hebrew] indicates feminine form. And still, he could not withstand it, as it is written, “And the man and his wife hid themselves from the Lord God.”

290) Similarly, as long as Israel did not sin, since the time when Israel stood by Mount Sinai, the filth of that serpent was lifted from them, for then there was annulment of the evil inclination from the world, as they repelled it from themselves. At that time they clung to the tree of life, they rose up and did not come down. That is, they raised the light of the left from below upward and did not extend them from above downward. This is regarded as the tree of life.

291) At that time they knew and saw the upper mirrors and their eyes illuminated, and they were happy to know and to hear. Mirrors mean glass lamps. It concerns the attainment of ZA and Nukva, since ZA is called an “illuminating mirror,” and the Nukva is called a “mirror that does not illuminate.” At that time the Creator girdled them with girdles from the letters of His holy name so that that serpent would not be able to govern them and would not defile them as before. These are the ornaments that they received on Mount Horev.

292) Once they sinned with the calf, all those upper degrees and lights were removed from them and those armed girdles that were crowned by the upper name were removed from them, and they drew on themselves the wicked serpent as before, causing death to the whole world.

293) Subsequently, it is written, “And Aaron and all the children of Israel saw Moses, and behold, the skin of his face was beaming, and they were afraid to approach him.” First it is written, “And Israel saw the great hand,” and everyone saw the upper lights and were illuminated by the illuminating mirror, ZA, as it is written, “And the whole people saw the voices.” And also, they saw by the sea and were not afraid, as it is written, “This is my God and I will glorify Him.” After they sinned they could not even see the face of the middleman, Moses, as it is written, “And they were afraid to approach him.”

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

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

269) The world, Nukva de ZA, was divided into forty-five colors and kinds of light. Bina is called MI (50 in Gematria), and Nukva is called MA. MI is the end of the heaven above, and MA is the end of the heaven below. Nukva is called MA, indicating that she is missing the five last gates of the fifty gates of Bina, and she has only forty-five gates.

The fifty gates of Bina are five Sefirot KHB TM, each of which consists of ten, which are five complete Partzufim that clothe one another. But the Nukva has only half of her Partzuf Malchut, from the Chazeh and above. She does not have the bottom half of Partzuf Malchut, from the Chazeh and below.

It is considered that she has forty gates from the four Partzufim, KHB and Tifferet, and five gates from Partzuf Malchut from the Chazeh and above. Together they are only MA [45], since she is lacking the bottom half of Partzuf Malchut.

It is also known that the four Sefirot, HB TM, are four colors: white, red, green, and black. The world, Nukva, is divided to MA [45] colors and kinds of light, since she is missing the five bottom colors.

It was said, “kinds of light,” since ten Ketarim [pl. of Keter] are also included in those 45 lights, and the Keter is above any color. It was said about the Ketarim in them, “kinds of light,” because they are not colors at all.

But it was said that there are 49 gates in the Nukva, and only one gate, Malchut de Malchut, is missing in her. So why is it said here that she has only 45 colors and kinds of light, and she is lacking five Behinot? It is because of the two main Behinot in Malchut, the upper nine in her and the Malchut in her.

The upper nine are considered Midat ha Rachamim [quality of Rachamim], since they come from the Hitkalelut of the ones above her and are not hers. But the Malchut in her is regarded as Midat ha Din [quality of Din] since her own Behina [essence/discernment], Midat ha Din, is on her since the first restriction [Tzimtzum Aleph].

Also, the Parsa in the Chazeh of each Partzuf is the ascent of Malchut from the Sium [end] of the Partzuf to its Chazeh. Therefore, the entire bottom half of the Partzuf is regarded as its Malchut because the Malchut in the Parsa governs it.

Accordingly, it follows that from the Chazeh and below of Partzuf Malchut in her it is possible to regard it as the five bottom Sefirot in her, the two thirds Tifferet and NHYM. This is why it was said here that she is lacking five colors of light. They can also be regarded as one Sefira because Malchut de Malchut already dominates in the place of the Parsa in the Chazeh, and all those five Sefirot are as one. This is why it was said there that she is missing only one gate.

This clarifies that there are only 45 lights in Partzuf Malchut, from the five Partzufim KHB TM in her that clothe one another, since Midat ha Din is missing in her fifth Partzuf, meaning the five Sefirot TNHYM from the Chazeh and below. Instead, there is only his Midat ha Rachamim there, from the Chazeh and above.

But Bina has fifty gates because from the Chazeh and below of her fifth Partzuf it is also regarded as Midat ha Rachamim, since Bina is all Rachamim. And so is ZA, since Midat ha Din of Tzimtzum Aleph was only in Malchut.

The purpose of the words before us is to clarify the exact place of the sin of Adam HaRishon in the tree of knowledge, and the seduction of the serpent. Therefore, the beginning of the text points out the place of the deficiency of Malchut, the deficiency of the bottom half of the Partzuf of her Malchut, who has only 45 colors and kinds of light.

Afterward The Zohar explains that ZA has fifty complete Behinot of light, since he has five Partzufim KHB TM in completeness, and even his Partzuf Malchut has ten Sefirot. He has Malchut of both sides, the side of Rachamim, from the Chazeh and above, and the side of the Din, from the Chazeh and below.

Afterward it explains the details of the building of the Nukva and the orders of her Zivug with ZA. It marks in each element the results that come from the lack of Midat ha Din of her Partzuf Malchut. From that it comes to clarify the place of the sin of the tree of knowledge.

Seven Sefirot divide into seven abysses. Each struck in its own abyss. ZA is called “seven” or ZAT, HGT NHYM, because even in Gadlut, when he obtains HBD, they are not real GAR but rather his HGT that became HBD. It follows that in Gadlut, when he has ten Sefirot, he still has no more than seven Sefirot HGT NHYM, except that HGT has become HBD, NHY have become HGT, and new NHY came to him, thus they are ten Sefirot.

It is also known that the manner of elicitation of each degree is that the upper light, which includes nine Sefirot, strikes the Masach in Malchut and raises Ohr Hozer [Reflected Light] that clothes the upper light from below upward. These are regarded as the ten Sefirot of the Rosh of the degree. Subsequently, the Masach in Malchut overturns and the ten Sefirot of Ohr Yashar [Direct Light] and Ohr Hozer in the Rosh spread from above downward to the Guf.

The seven Sefirot, HGT NHYM de ZA, divide into seven abysses because they are included with one another, eliciting seven Partzufim HGT NHYM, in each of which are seven Sefirot HGT NHYM. It follows that in each Partzuf there is Malchut, called “abyss.”

But what are the seven Malchuts called “seven abysses”? Each of them strikes its abyss, Malchut, raising ten Sefirot of Ohr Hozer, and clothing the ten Sefirot of Yosher [directness]. These are called “ten Sefirot de Rosh.”

Afterward, the stones, the Masachim in the seven Malchuts, overturn inside Malchut, meaning they turn upside down to illuminate from above downward, and the light enters those stones, Masachim, and punctures them. Then the water comes out through the holes. The inversion of the light to illuminate from above downward is regarded as the light puncturing the Masach. This stops it from spreading below, and the water comes down and sinks each on its own abyss.

The abyss, Malchut of each one, expands from it and inside of it into ten Sefirot from above downward. And the water, which is the light, descends and sinks in them until they come to their Malchut, where the light ends. The Masach covers both sides of the abyss, Malchut—the side of Hesed of Malchut, from her Chazeh and above, and the side of Midat ha Din of Malchut, from her Chazeh and below.

This is why ZA has fifty kinds of light, but the Nukva is deficient on the part of her Midat ha Din, having only one side, Hesed, from the Chazeh and above. For this reason she has only 45 lights. This clarifies the order of emanation of ZA, who is in both sides of the Malchut.

270) Now The Zohar introduces the order of the emanation of the Nukva, which is on one side. The water comes out through the holes in the stones of ZA, through which the lights shine from above downward, and the upper light from Ein Sof enters them and strikes the four Behinot in the abyss, which is the general abyss. That is, it strikes the four Behinot HB TM in the general Malchut, Nukva de ZA, and through the striking, the ten Sefirot HB TM of the Nukva are emanated.

Each light from the four Behinot is included in the other during the striking, and four Partzufim were made in her, in each of which are HB TM that clothe one another. They meet on one side of Malchut, only in Malchut of Midat ha Rachamim, which suffices for half a Partzuf from the Chazeh and above.

Therefore, the water, which are the lights given to her from ZA, divide in her and she receives only the part from Chazeh and above of each Partzuf. It is so since because she is missing the side of Malchut of Midat ha Din, she cannot receive from ZA the part from the Chazeh and below, for it shines only on Malchut of Midat ha Din.

The reason why there are seven Behinot HGT NHYM in the emanation of ZA, and only four Behinot in the Nukva, is that there are two descents in the four Behinot HB TM. Real HB TM are only in GAR, but in ZA the HB descended and became HG, meaning Hassadim, and the four Behinot in him are regarded as HG TM.

In the Nukva they descend another descent, since HG de ZA became NH in her, and Tifferet de ZA became Yesod. For this reason the four Behinot in her are regarded as NHYM, in a way that in GAR they are HB TM, in ZA they are HG TM, and in Nukva they are NHYM.

There is a big difference between them because HB are actual Hochma and Bina. But in ZA, where they became HG. Hochma and Bina descended and became Hassadim and Gevurot, since his Kelim no longer receive Hochma, but have abundant Hassadim. This is why HGT are called “wide Kelim,” since the measure of width implies Hassadim, and the measure of length implies Hochma.

When they descended to the Nukva and became NH, the Kelim already grew shorter. They were restricted from the abundance of Hassadim, but they are regarded as long Kelim, worthy of receiving illumination of Hochma, called “long.” Thus, in GAR, which are HB TM, there is actual light of Hochma, Hochma of Ohr Yashar, but in HG TM de ZA there are only Hassadim. And in the Nukva there is only illumination of Hochma that extends from Bina that returned to being Hochma through her ascent to AA, and she is not actual Hochma, as in GAR.

It is known that the upper one includes within it all the ones below it, since they passed through it and are given to the lower ones. And since they pass through it, they remain in it because there is no absence in the spiritual. For this reason, the roots of each lower one are in the one above it.

Therefore, each GAR is considered to have ten complete Sefirot, KHB HGT NHYM. They have KHB of their own because their four Behinot are HB TM. They have HGT from the four Behinot HG TM de ZA, and NHYM from the four Behinot HB TM of the Nukva.

But ZA is already lacking the KHB because his four Behinot are HG TM, called HGT. And because he includes the Nukva, he also has NHYM de Nukva, so it is regarded as seven Sefirot HGT NHYM.

But the Nukva is already lacking the abundant Hassadim in HGT, since HG de ZA have diminished in her into NH, hence she only has NHYM, for which it is called Dalet [4], indicating that there are only four Sefirot NHYM in her, and that she lacks the upper six Sefirot KHB HGT. For this reason ZA has the number seven and Nukva has the number four.

271) All seven Sefirot de ZA grip to their seven Malchuts because each consists of seven. Hence, in each of them there is the Sefira Malchut. These seven Malchuts are regarded as the left line of ZA.

In the dark they are mining the abyss, which is the Nukva de ZA. That is, they extend to her illumination of the left from the point of Shuruk in Ima, who is darkness. By that the Nukva is engraved in the darkness of Ima, as it is written, “A well, which the ministers dug, which the nobles of the people mined.” The initials of these words are the letters of “in the dark” [in Hebrew].

Ministers dug the well, HGT de ZA, Nukva. They are called “ministers” and are considered seven Sefirot. The extension of the darkness of Ima is the digging and engraving of ZA, and these darks mingled in all the Sefirot of Nukva.

The water rises from below upward, meaning the light of Hassadim, called “water,” right line, illuminating first from below upward, at the point of Holam, then the Hassadim descend to the left line and connect there with the lights of the left, with light of Hochma at the point of Shuruk.

And although that light is darkness there, it is because the Hochma cannot illuminate without clothing of Hassadim. It follows that when the Hassadim descend to the left line, the illumination of Hochma reawakens there, and they incarnate in one another.

Then lights, darks, and water mix together, and the unseen lights are made of them, for they are dark. That is, Partzuf Nukva de Gadlut is built from that Hitkalelut of lights and darks and water with one another. This is why she is regarded as lights that are not seen and dark, and she is called by the name, “a lamp that does not illuminate.”

272) Each of the seven abysses of ZA struck its corresponding Behina in the abyss of Nukva. They divide to 75 pipelines of the abyss, in which the water, which are the lights, are drawn. The level that emerges from that Zivug divides at the Chazeh: from the Chazeh and above it is ZA, hence they are 75 pipelines, and from the Chazeh and below it is the Nukva, hence they are 365 tendons.

Each additional Zivug multiplies by ten, hence they divide into the 75 pipelines of the abyss, since the seven abysses, which are the seven Malchuts of ZA, become seventy. Also, each of his Sefirot was multiplied, so they are 700.

But the abyss of Nukva did not become ten, but five, for lack of half the Malchut of Midat ha Din. For this reason she is lacking the five pipelines of the abyss that belong to the half of Malchut of Midat ha Din.

The water, lights, are drawn through them because from the seventy pipelines of the abyss of ZA, it is poured to the five pipelines of the abyss of Nukva. And from the five pipelines of the abyss of Nukva it is imparted to the whole of reality.

They are called “pipelines” because each degree imparts only in its own abyss in Malchut. This is why the abysses are called “pipelines,” drawing the abundance from the upper to the lower. And the reason for the number 365 will be explained below.

Each pipeline rises in its voice, and the abysses of the receiver are shaken. The Nukva has only five abysses because every pipeline of the seventy pipelines of ZA rises in order to bestow with its unique voice. The giver, ZA, is called “voice,” and the Nukva, the receiver, is called “speech.”

There are two kinds of bestowal in ZA. They are called “two voices.” 1) The voice of Midat ha Rachamim, Bina, which gives at half the Malchut of Midat ha Rachamim, called “speech.” 2) The voice of Midat ha Din, Malchut of Midat ha Din that is included in it, which gives at half the Malchut of Midat ha Din.

There are two Malchuts in ZA, hence there are two pipelines in ZA, whose voice is from Midat ha Rachamim and contains pipelines, meaning that their voice is from Midat ha Din. Each pipeline rises in its voice, some with a voice of Midat ha Rachamim, and some with a voice of Midat ha Din.

Therefore, the abysses of Nukva are shaken because they lack the half of Malchut of Midat ha Din because they have no place in which to receive those voices of Midat ha Din. And when the voice of Midat ha Din is heard, each abyss calls upon the other and says, “Split your water and I will enter you.”

The seventy abysses of ZA are included in one another, and in each there are two kinds of voices. Likewise, the ten abysses of the Nukva are included in one another, therefore each abyss of the seventy pipelines of the abyss of ZA calls upon its corresponding abyss in the Nukva to share the abundance it will give it, to receive only in the half of the abyss from the Chazeh and above, where the half of Malchut of Midat ha Rachamim governs, and not receive the abundance that belongs to the half of the abyss from the Chazeh and below, where Malchut is not corrected because she is lacking the correction of half the Malchut of Midat ha Din, which belongs to the place from the Chazeh and below. Therefore, this part in her is deficient.

It is written, “Abyss calls to abyss at the sound of Your pipelines.” The abyss of ZA calls upon its corresponding abyss in Nukva when the voice of the pipelines of Midat ha Din is heard. It calls it and says, “Split your water and I will enter you.”

It follows that the ten abysses of the Nukva divided so that five from the Chazeh and above of Nukva received their abundance because she has corrected vessels of reception there, and five from the Chazeh and below will not be able to receive their abundance because there are no corrected vessels of reception there. This is the reason why the pipelines number 75, seventy for ZA and only five for the Nukva, only the five from her Chazeh and above.

273) Below these 75 pipelines emerge 365 tendons, white, black, and red. They mingled with one another and became one color, since from the Chazeh and below of the level of the Zivug it is all from the Nukva, except that it has Hitkalelut from ZA.

And before the Zivug there were four Partzufim in her, from the four kinds of abyss, where in each there were ten Sefirot. However, in the fourth Partzuf there were five Sefirot from the Chazeh and above, so now that each Sefira multiplied into ten in the Zivug, they became 350.

The Hitkalelut in it with ZA from the Chazeh and above—where the Yod–Hey of the level shines, which is 15 in Gematria—is added to the number 350, making them 365. And the three colors—white, red, and black—indicate that the green of ZA is missing because his place is not here but from the Chazeh and above.

These 365 tendons were meshed in seventeen nets, each of which is called “a net of tendons.” They were meshed in one another and descend at the end of the abyss. That is, they became the Yesod, ending the level. Below these seventeen nets stand four more nets, two with the appearance of iron, and two with the appearance of copper.

There are two Yesodot [foundations] in the Nukva: 1) from the Hitkalelut of the Yesod of the male in her Yesod, which is called Joseph; 2) her own Behina [essence], called Benjamin. The illumination of the 365 tendons divided into these two Yesodot: 1) 17 nets for the Behinot of Joseph in him, as it is written, “Joseph, being seventeen years old,” which is Tet–Vav–Bet [Tov (good)] (17) in Gematria, indicating that his good is concealed within him; 2) four nets for the Behina of Benjamin, who is the females in Yesod. He divides into four, corresponding to the female, in which there are four Sefirot TNHY from the male.

Also, there is internality and externality in him. The two inner ones have the appearance of copper, a color that is mitigated in Rachamim. The two outer ones have the appearance of iron, unmitigated in Rachamim.

274) Two thrones stand over these Behinot, one throne from the right, and one throne from the left. All those nets connect as one, and the water, which are the lights, descend from the pipelines and enter the nets. The pipelines, nets, and their lights mingle inside the two thrones—one throne of the black firmament, and one throne of the firmament that is the color of Tahash.

The unification is for the four directions, above and below. The four directions mean HB TM, and above and below are NH. The illumination of Netzah illuminates the four spirits, HB TM, from below upward, hence Netzah is regarded as above. The illumination of Hod illuminates the four spirits HB TM from above downward, hence Hod is regarded as below.

These two kinds of illumination apply to each degree, hence there are two kinds of illumination at the level of Zivug, which are two thrones. The illumination of Netzah is the right throne, revealing the illumination of the level only from below upward, and the illumination of Hod is the left throne, revealing the illumination of the level from above downward.

These thrones stand at the place of Chazeh de ZON, since there is no Zivug below the Chazeh. At the place of Chazeh there are two Parsas, firmaments. One firmament is attributed to GAR, where there is the face of a man, which is Man’ula, black color, and one firmament is attributed to VAK. This is Miftacha, the color of Tahash. Here the face of a man is missing.

Also, the throne of the right stands on the black firmament, which is GAR, and the throne of the left on the firmament that is like Tahash, VAK.

275) When the lights of the level of Zivug rise, meaning illuminate from above downward, these two thrones ascend in the throne of the black firmament, the throne of Netzah, which illuminates from below upward. When they descend, they descend in the throne of the firmament that is like a Tahash, the throne of Hod, which illuminates from above downward.

276) These two thrones are from the right and from the left. The throne that stands on the black firmament is from the right, and the throne that stands on the firmament that is like a Tahash is from the left. When the lights rise in the throne of the black firmament, the throne of the left firmament descends opposite it, and the lights descend in it.

That is, those two illuminations of thrones are not consecutive but simultaneous. The right throne imparts upon the left throne, so at the same time when the right throne raises the lights from below upward and the lights ascend in it, the throne of the left descend opposite it, and extends the lights from above downward, and the lights descend in it.

277) The thrones are included in one another, and grip within them all those nets, admitting them at the end of the bottom abyss. The nets are part of from-the-Chazeh-and-below of the level of the Zivug. Hence, when the thrones are included in one another, the nets receive the illumination of both until they are lowered down and illuminate and complement through the end of the bottom abyss.

At that time a single throne stands and rises above all those abysses, and the second throne stands below all the abysses. Once they lowered the illumination of the nets through the end of the bottom abyss, where the lights descend only in the left throne, the throne itself necessarily remains standing below the bottom abyss. But the right throne remained above and did not descend. It therefore follows that the right throne is above all the abysses, and the left is below all the abysses.

All those thrones incarnate and are completed between those two abysses, and all those pipelines are pinned between those two thrones. The illumination of Hod is through incarnation. This is why it was said about the completion of the abysses that comes from above downward that they incarnate from the throne of Hod. And about the pipelines from the Chazeh and above it was said that they were pinned, that they suck their illumination from the two thrones together.

278) There are 75 pipelines, but seven—the seven abysses of ZA—are higher than all, and all the others grip them. In the Zivug, the seven abysses of ZA multiplied and became seventy. Thus, the seven of ZA are superior and are the roots of all 75 pipelines. All 75 pipelines are pinned to the wheels of the throne on the right side and on the left side.

From the Chazeh and above of each throne it is called “wheels.” From the Chazeh and below they are called “foundations.” The pipelines are pinned from the Chazeh and above of the thrones, called “wheels.” The pipelines are from the Chazeh and above of the level of the Zivug, and the 365 tendons are from the Chazeh and below of the level.

279) The water, which are the lights, ascend and descend in those seven abysses of ZA, which are higher than all.

Once The Zohar has explained all the expansion of the level of Zivug from the Chazeh and above, it comes to fully clarify the matters in order to explain the seduction of the serpent and the sin of the tree of knowledge. It says, “seven,” which are the seven abysses of ZA, the highest of all, and include the entire expansion.

It explains the Zivug that was done in those seven abysses, which are seven Malchuts of the seven Sefirot HGT NHYM de ZA. It says, “The water, which is the lights, ascend and descend in those seven abysses of ZA, which are higher than all.” That is, Ohr Hozer ascends and Ohr Yashar descends in those Malchuts because there is no degree that does not emerge from a Zivug de Hakaa of Ohr Yashar in the Masach of Malchut that raises Ohr Hozer.

The upper light, which descends from above to the Masachim in the Malchuts, digs in the abysses, in Malchuts, meaning it strikes and wants to clothe in them, and they puncture them. That is, the Masachim that detain the appearance of the light are now regarded as fissured and as raising Ohr Hozer that ascends and clothes the upper light.

These ascending lights, meaning the Ohr Hozer, enter those holes that were made in the stones, which are the Masachim. They rise and clothe the upper light from below upward, and by that they fill up the seven Sefirot HGT NHYM, which are called “seven seas.”

The upper light, which is drawn to the seven abysses and strikes them, is regarded as seven Sefirot HGT NHYM, and by that Zivug de Hakaa, seven levels emerge, in each of which are HGT NHYM.

280) Seven other lights divide into seven seas, and one sea contains them—the upper sea—in which all seven seas are included.

Once the Zivug from the Chazeh and above is done and the seven upper seas from the Chazeh and above emerged there, the Malchut in them, meaning the bottom sea among them, expanded into seven other seas below the Chazeh. This is why the bottom sea above the Chazeh became the upper sea below the Chazeh, since they all expanded from her. And for this reason she contains them.

Only six seas expanded from the Chazeh and below, only according to the six Sefirot HGT NHY, since Malchut is absent there. It was said “seven” in conjunction with the upper sea, which belongs to the seven seas above the Chazeh, since it is their bottom sea.

281) These seven lights, the upper light that includes HGT NHYM, enter the sea, the Malchut above the Chazeh, and strike the sea with a Zivug de Hakaa of the upper light with the sea, Malchut. Thus the sea becomes seven sides, expanding from the Chazeh and below into seven Sefirot HGT NHYM.

It is so because the Zivug de Hakaa raised Ohr Hozer from the Malchut, which clothed the upper light, and each of the seven sides divided into seven streams, as it is written, “and will strike it into seven streams.” Each stream divides into seven rivers, each river divides into seven paths, each path divides into seven trails, and all the water of the sea enter them.

It is so because each complete degree comes out in five levels KHB TM one below the other. These are sides, streams, rivers, paths, and trails. They come out as the five levels in AK came out: Galgalta, AB, SAG, MA, and BON, since all the forces that exist in the upper one are mandated in the lower one. They emerge in four Zivugim where in each Zivug, the Sefirot of the upper one are multiplied by ten, since every lower one emerges only from the Malchut of the upper one.

Thus, the ten Sefirot of the lower one are only ten Malchuts of the ten Sefirot of the upper one. The Keter of the lower one is only the Malchut of the Keter of the upper one, and Hochma of the lower one is only Malchut of the Hochma of the upper one.

When the upper one emanates to the lower one, the upper one must multiply each of his Sefirot into ten Sefirot in order to give the lower one her Malchut, since once he multiplies his Keter into ten Sefirot KHB TM, he can impart the Malchut de Keter to the lower one. Likewise, once he multiplies his Sefira Hochma into ten Sefirot KHB TM he can give the Malchut de Hochma to the lower one. Thus, in each Zivug to elicit a lower degree, the upper one must multiply his ten Sefirot ten times.

Here The Zohar speaks of Zivug ZON, in which the ten Sefirot became seven Sefirot HGT NHYM. It follows that in each Zivug, the upper multiples its seven Sefirot seven times.

This is why it said, “seven lights,” meaning the upper light that contains HGT NHYM enters the sea and strikes it, and the sea becomes seven sides. This is the first Zivug for expansion from the Chazeh and above. It is the level of Keter attributed to this expansion.

When seven sides mate in order to elicit the level of Hochma, which is seven streams, it necessarily follows that the upper level is multiplied into seven times seven Sefirot, to emanate the bottom level of the Malchut in each one. Then Hesed of the seven sides divides into seven Sefirot HGT NHYM, and Malchut de Hesed gives to the bottom level, which becomes Hesed of the lower one.

Likewise, the Sefira Gevura of the seven sides divides into seven Sefirot HGT NHYM, giving the Malchut of those seven Sefirot to the bottom level, which became Gevura in her, and so forth similarly.

Each of the seven sides divides into seven streams in order to give the last stream in that side to the level of seven streams. It is similar at the level of Hochma, which is called “seven streams.” When it comes to elicit the level below it, the level of Bina, called “seven rivers,” it, too, multiplies into seven times seven, and each stream divides into seven rivers.

It is so because the Hesed of the streams divides into seven rivers HGT NHYM in order to give the last river to the level of Bina, called “seven rivers,” to become Hesed of that level. Likewise, Gevura of the streams divides into seven rivers in order to give the last river to the level of Bina, and likewise with the Tifferet of the streams.

Also, each river divides into seven paths in order to give the last path of each Sefira to the level of ZA, called “seven paths.” And also, each path into seven trails in order to give the last trail of each Sefira to the level of Malchut, called “seven trails.”

The rule is that the ten Sefirot of Malchut are units, those of ZA are tens, those of Bina are hundreds, those of Hochma are thousands, and those of Keter are tens of thousands. This is so because the lower one does not have anything that it does not receive from the one above it, and from the one above the upper one up to Ein Sof.

It therefore follows that when the upper one emanates the lower one, the upper one must multiply to one hundred, ten times more than what it is, in order to give ten Malchuts from them to the one below it. At the same time it necessarily follows that the upper one is multiplied at that time into ten times what it is, meaning to one thousand Sefirot, so it can give one hundred Malchuts from them to its lower one, so its lower one can give ten of them to the one below the lower one.

Thus, when the level of ZA is multiplied to one hundred, to emanate the level of Malchut in ten of them, the level of Bina multiplies into 1,000 Sefirot so it can give 100 Malchuts from them to ZA, the level of Hochma multiplies into 10,000 Sefirot so it can give 1,000 Malchuts of them to Bina, and the level of Keter multiplies into 100,000 so it can give 10,000 Malchuts of them to Hochma.

Thus, the ten Sefirot at the level of Keter are as AVI that consist of 10,000, meaning 100,000 Sefirot. Likewise, the ten Sefirot at the level of Hochma are as AVI that consist of 1,000, the ten Sefirot at the level of Bina are as AVI that consist of one hundred. Likewise, the ten Sefirot at the level of ZA are as AVI that consist of ten, and the ten Sefirot at the level of Malchut are as AVI that is only units.

282) Seven lights ascend and descend to seven sides, to expansion from the Chazeh and below, whose level of Keter is called “seven sides.” It is so because the seven upper lights enter the Zivug de Hakaa inside the bottom sea of the seven upper seas, to Malchut from the Chazeh and above.

And yet, they are six and not seven. They emerge from the upper one, from the bottom sea of above the Chazeh, regarded as the upper one of the six that expand below the Chazeh, and with which they are regarded as seven.

That is, those seven lights that struck the upper sea, which are HGT NHYM, did not expand below the Chazeh. Rather, only six of them expanded, HGT NHY. But Malchut is absent in that expansion from the Chazeh and below. However, they are regarded as seven because the upper sea, which is Malchut from the Chazeh and above, from which they emerged, joins these HGT NHY, and they are seven with her.

That conclusion, of the absence of Malchut below the Chazeh, is the essence of all the text before us, and is necessary for understanding the sin of the tree of knowledge. As the sea receives, so it dispenses its water to all those seas and all those Behinot.

Thus, the upper sea above the Chazeh receives all those four Zivugim of the expansion of below the Chazeh. And as it receives there, so it dispenses them to the place below the Chazeh and no Zivug is made of them below the Chazeh.

283) One serpent, below on the left side, swims in all those rivers that extend from the Chazeh and below. It comes to the left side so it cannot suck from all the Behinot of the rivers, but only from the left side in them.

Its scales are as strong as iron, meaning that the Dinim in it are very harsh, since the grip of the Klipot is in the place of the absence of Kedusha, as from the Chazeh and below they are only six and not seven—HGT NHY with the Malchut missing. For this reason, the serpent grips to Malchut at that place.

The serpent grips below, where Malchut is missing, in the left side there, since the Klipot grip only to the left side. It swims in all seven rivers that extend from the Chazeh and below, and comes to the left side of the rivers. It arrives through the sins of the lower ones to draw abundance from the place of Malchut that is missing there.

At that time all the lights in the rivers darken before it because the Zivug stops as soon as the serpent touches the place of Malchut because its mouth and tongue are blazing fire, its tongue is as sharp as a hard sword, meaning that the Dinim in it are very harsh and there is no saving from it.

284) When the serpent comes to enter the Temple in the sea, the Temple, Malchut, is defiled, the lights darken, and the upper lights of GAR depart from the sea. At that time the water of the sea divides and come from the left side, the sea freezes, and its water does not flow.

The Malchut that mates with ZA that is above the Chazeh—where she is associated with Bina—is called “Temple” and “sea.” In itself, Malchut is unfit for Zivug and reception of Mochin because Tzimtzum Aleph was on her so she would not receive Ohr Yashar within her. Her qualification for Zivug and for Mochin is only because of her association with Midat ha Rachamim, Bina.

The serpent has gripped to the place of Malchut—who is missing from the Chazeh and below—and draws her place, the place of Malchut herself without her association with Bina because she is missing there and only her place is found. By that Midat ha Din in Malchut appears, meaning that she is unfit for Zivug and for Mochin.

It follows that by the grip of the serpent at the place of Malchut of Midat ha Din below, the association of Malchut in Bina—which is called “sea” in the upper Malchut—has disintegrated. This is the meaning of the upper Malchut being defiled, that she is no longer fit for a Zivug. It is regarded as an impure woman, forbidden to her husband. This is so because once her essence is revealed, she was forbidden to ZA, her husband, and she is unfit for Zivug and for Mochin.

At that time the Temple—Malchut—is defiled and the lights darken. Also, the upper lights depart from the sea because the Zivug has stopped in Malchut, who is called “Temple” and “sea.” Then the upper lights of GAR, which are Ohr Yashar, depart from them—meaning the upper Malchut—since Midat ha Din in her from Tzimtzum Aleph that has been disclosed so as to not receive Ohr Yashar inside her has appeared.

There are two points in Malchut, the two Malchuts here. Malchut above the Chazeh is mitigated in Bina, and Malchut below the Chazeh is unmitigated and is missing. She has been concealed and is unknown.

For this reason, Malchut above the Chazeh is fit to receive Mochin from the Bina in her because the force of Din and Tzimtzum in her has been concealed and is gone. But when the serpent comes to draw abundance through the sins of the lower ones, and it draws her place, revealing the Midat ha Din in her, the power of Din appears in Malchut from the Chazeh and above, as well.

If he is rewarded, it is good; if he is not rewarded, it is bad. When the lower ones are rewarded, the serpent cannot grip to the place of Malchut below and disclose Midat ha Din in her. Hence, it is good; she is in Zivug with ZA and she gives abundance to the lower ones. But if the lower ones corrupt their works, the serpent acquires power to grip to the place of Malchut below, disclosing Midat ha Din in her, and she is defiled. Then the upper lights depart from the sea, and this is, “If he is not rewarded, it is bad.” That was the meaning of the sin of the tree of knowledge.

At that time the water of the sea divides and comes from the left, the sea freezes, and its water does not flow. The water of the sea, which is the lights in Malchut, divided because the GAR departed from there and the VAK that remained came to the left side and froze. Thus, even the lights that remained do not extend from it to the lower ones, and have seemingly frozen in it.

285) It is written, “And the serpent was more cunning.” The wicked serpent descends from above downward and its conduct is to extend illumination of the left from above downward. It swims over bitter water—Midat ha Din in her—and therefore comes to the left side and wishes to extend illumination of the left from the upper sea above the Chazeh to the place of Malchut below the Chazeh. By that it discloses Midat ha Din in her. If he is not rewarded, it is bad.

This is the meaning of the tree of knowledge, and this is why he came down to seduce Eve into eating from the tree of knowledge, so she would draw for him illumination of the left from above downward. By that one falls into its net, and it acquires the power to rise up and disclose Midat ha Din in her.

That serpent is the death in the world. He incited Eve with the tree of knowledge and brought death to the world. He enters the hidden intestine of a man, called “the blind intestine” [“caecum” or “blind gut”] on the left, who sucks only from the illumination of the left line. The blind gut is among the excessive organs that entered man’s body after eating from the tree of knowledge, for which the body must die.

This is the death in the world, and it enters man’s blind gut because it entered and clothed there and in the rest of the excessive organs. From there it brings death to the human body.

There is also another serpent, of life, on the right side. This is the good inclination, which brings life to a man. Both walk with the man—the evil inclination and the good inclination.

286) It is written, “The serpent was more cunning than any animal of the field.” It is so because in other animals of the field, which are all the Klipot, there is none as wise in harming as he is, since he is the waste of gold. The illumination of the left is called “north,” “gold.” The serpent is the waste from the illumination of the left, hence he is considered the waste of gold.

The left is the root of the illumination of Hochma, from which all the Dinim come. This is why he is wise in harming more than any animal of the field. His power in harming is greater than any animal of the field, who are the rest of the Klipot. Woe to one who takes after Adam HaRishon, who caused death to himself and to all his successors.

287) Adam HaRishon took after the serpent below and descended in order to know all that is below. He descended in order to draw illumination of the left from above to everything that is below, up to the place of the missing Malchut, like the serpent. By that he was following the serpent.

As he came down to draw from above downward, his desires and ways took after the Klipot because the extending illumination of the Zivug from above downward is the prohibition of the tree of knowledge. And because he came to extend from above downward, he was immediately attached to the Klipot, although he did not actively draw yet, until they came to that serpent and saw the passion of the world.

Malchut is called “world.” Her own Behina is missing in the expansion below the Chazeh. That lack can never be filled before the end of correction. Hence, Malchut’s entire craving is this complementation. They saw the passion of the world because they saw the place of the lack of Malchut, who is called “world,” that her craving for complementation is great.

In this place, Malchut, his ways strayed and became vile, and this is the eating from the tree of knowledge. At that time the serpent arose and was drawn after the man and his wife, and clung to them with its filth, causing them death, and to all the generations following him. Until Israel stood at Mount Sinai, his filth continued in the world.

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

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

247) Two verses were said: The first verse, “For the Lord your God is a consuming fire.” This means that it is impossible to cling to Him, as it is impossible to cling to fire. The second verse is “And you who cling to the Lord your God are alive every one of you this day.” Thus, it is possible to cling to Him.

It is written, “For the Lord your God is a consuming fire.” There is fire that consumes fire, consuming it and destroying it, since it is a fire that is stronger than ordinary fire.

248) All who want to know the wisdom of the holy unification will look into the flame that rises from the ember or that rises from the burning candle, for the flame does not rise unless it grips to something thick.

249) There are two lights in the rising flame. One is the illuminating white light, and one is the light to which the white light grips. It is either a black, or azure light. The white light that illuminates is above, the light that rises in an upright manner. Below it is the azure or black light, which is a throne to the white light.

250) That illuminating white light is installed over the azure light. They grip each other and unite with each to become completely one. And that black light, or the sight of azure that is below it, is the throne for the white light. This is why it appears as azure, as it is the throne, and the throne resembles azure.

251) That throne of the azure or black light grips to be lit in another thing, which is below it and evokes it to grip to the white light.

252) And the azure and black light sometimes returns to being red. The white light atop it never changes and is always white. But the azure changes into these colors: at times it is azure or black, and at times it is red.

253) The azure light grips to two sides: above in the white light and below in the crude thing below it, in the wick, which is established for it, to illuminate and to cling to it. The wick gives it a grip, by which it clings to the illuminating white light.

Explanation: The white light is Ohr Hassadim, the light of ZA, Yod–Hey–Vav de HaVaYaH. The azure or black light, the light of Nukva, is the bottom Hey of HaVaYaH. The illuminating white light, the light of the point of Holam, light of Hassadim, right line, is the light of upper AVI. The azure or black light, the light of the point of Shuruk, is the light of Hochma and left line, the light of YESHSUT.

It is known that the two lines, right and left, extend from the two points, Holam and Shuruk; they are in dispute. They cannot illuminate before the level of Hassadim emerges on the Masach of the point of Hirik, Masach de ZA, of Behina Aleph. At that time it becomes the middle line, deciding between the two lines—right and left—which mingle with one another. The left receives illumination of Hassadim from the right, and the right receives illumination of Hochma from the left.

The force of that Masach at the point of Hirik is regarded as a crude thing that lights the azure light, the left line, too, and connects it with the illuminating white light, the right line. Were it not for that crude thing, the two lines—right and left—would remain disputed and would not illuminate. These three points first emerge in Bina, three coming out of one, then they come out in ZON, as well, and one is rewarded with the three of them.

When ZON receive these Mochin in completeness, they clothe AVI and YESHSUT. At that time ZA becomes the light of the point of Holam, like AVI, and Nukva becomes the light of the point of Shuruk, like YESHSUT. They cannot mate with one another until the level of Hassadim comes out on the Masach of Behina Aleph, which determines the two points, as in Bina.

However, here the Masach de Hirik is in the souls of Israel, for as the letters ELEH de Bina raise to them the ZON, and their Masach serves as the deciding line in Bina, the letters ELEH de ZON raise to them the souls of Israel, and their Masach serves as the deciding line in ZON.

Thus, the crude thing that causes the Nukva—the point of Shuruk and left—to connect with ZA, the Holam, is the force of the Masach in the souls of Israel. There is no awakening for that azure light to light up and connect to the white light except through Israel, as they are the carrier of the Masach de Hirik, without which there is no unification of ZA and Nukva.

254) The azure light in the candle always eats and consumes that crude thing that has been established for it, the wick, since anything that the azure light clings to from below, and stays on, it consumes and burns. Its conduct is to consume and eat because the destruction and death of all depend on it, for the azure light is the Nukva, the tree of knowledge, from which death and destruction extend.

255) That white light that is on the azure light never eats or destroys. Its light does not change into any color because the white light of Hassadim never changes and never thickens. There is also no grip for the Dinim in it, hence it never burns or consumes.

This is why Moses said, “The Lord your God is a consuming fire.” He is certainly a consuming fire that burns and consumes everything below it. This is why Moses said, “The Lord your God is a consuming fire,” and did not say, “The Lord our God,” since Moses was a Merkava [chariot/assembly] for the white light above, which neither burns nor consumes because there is no grip for the Dinim in it.

256) There is no awakening for the azure light to light up and connect to the white light, unless by Israel, who cling to it from below, like the wick, which clings to the azure light from below.

257) Although the conduct of this azure black light is to consume anything that clings to it from below, Israel cling to it from below and remain alive, as it is written, “And you who cling to the Lord your God are alive everyone of you this day.”

It is written, “to the Lord your God,” meaning to Nukva. It is not written, “to the Lord our God,” ZA, to whom Moses is a Merkava. This is why he told them, “And you who cling to that azure and black light,” which burns and consumes everything that clings to it from below. And still, you cling to it and you are alive, as it is written, “are alive every one of you this day,” since the azure light did not burn or consume them.

258) There is a hidden light surrounding the white light above, and there is a sublime secret here, implying the upper light that surrounds ZA, which is the white light, in which there are not attainment or perception whatsoever. You will find everything, the azure and white lights, and the hidden, surrounding light, in the flame that rises from the candle, and the wisdom of the upper ones is implied in it.

259) The Hochma is in the holy unification because the bottom Hey of the holy name, the Nukva is the azure and black light that connects in Yod–Hey–Vav, ZA, which is the illuminating white light.

260) Sometimes the azure light is the letter Dalet, sometimes it is the letter Hey. When Israel do not cling to her below, to light her and connect her with the white light, she is regarded as the letter Dalet. When Israel awaken her, raising MAN to bond with the white light, she is called Hey.

261) It is written, “If there be a virgin damsel.” But it writes “damsel” without the letter Hey because she did not connect to the male, and wherever there are no male and female, the letter Hey is not there. This is why it is written “damsel” without a Hey, and the Hey went up from there, leaving the Nukva in the letter Dalet, indicating meagerness and poverty.

262) When she unites with the illuminating white light, she is called Hey, since then everything is connected as one—the Nukva clings to the white light, and Israel cling to her, standing below her to light her through the MAN that the letters ELEH raise. At that time everything is one because ZA and Nukva have conjoined, and Israel raise MAN to the Nukva to light her up and connect her with ZA, for without their MAN she would not connect. Then they bond with them as well because the lower one is rewarded with the full measure that it causes in the upper one, and then the Creator, His Shechina, and Israel become one.

263) This is the meaning of the offering. The smoke that rises from the fire makes the azure light light up. When it lights up, it connects to the white light, and the candle, the Shechina, is lit in one unification, clinging to the white light and to the smoke, and the three of them become one.

264) And because it is the conduct of this azure light to consume and to burn all that clings below it, when there is a time of good will and the candle burns in one unification, it is written, “Then the fire of the Lord fell and consumed the burnt-offering.” And then, when everything burned beneath it, the candle, the Shechina, burns in one bonding and one unification, since the azure light has clung to the white light, and it is one.

How are they one? The azure light, the Nukva, connects with the white light, ZA, and both became one. Also, the azure light burns and consumes beneath it fats and offerings. This means that it does not consume and burn under it, but precisely when it rises to the white light. It follows that everything—the smoke and the azure light—connects and bonds with the white light, and then peace extends through all the worlds, and everything connects in one unification.

265) And once the azure light concluded burning and consuming everything beneath it, priests and Levites and Israelites come and cling to it with joy of songs—the poet Levites—with the aim of the heart—the priests—and with prayer—Israel. And the candle, the Shechina, burns over them and illuminates, the lights cling as one, the worlds shine, and upper and lower are blessed.

266) Then it is written about Israel, “And you who cling to the Lord your God are alive every one of you this day.” It is written, “And you” with a Vav, to add to the merit of the fats and the offerings. It is so because the fats and the offerings that cling to the azure light are consumed and burned, while you cling to the azure black light that burns and consumes, and you are alive, as it is written, “are alive every one of you this day.” This addition is implied in the letter Vav of the word, “And you.”

267) All the colors that appear in a dream are a good sign, except for the color azure, which always eats and consumes. This is the tree in which there is death, Nukva, the tree of knowledge of good and evil that is on the lower world, this world. And because everything is under it, it eats and consumes them.

268) The Nukva de ZA is present also in the heaven above, in the world of Atzilut. Several armies in BYA spread from the Nukva, and they live and exist. So how was it said that the azure light, Nukva de ZA, eats and consumes everything that is below it?

All those armies of above, in the three worlds BYA above this world, are included in the azure light itself, and are not below it. But the ones below this world are not included in the azure light itself because they are the crude thing on which the world stands and stays. It grips it and exists by it like the light in the wick, and without it the world would not exist. This is why it eats and consumes them. There is nothing below, in the lower world, that will not consume it because the azure light consumes everything that is below it.

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

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

242) “The address of the Lord to my Lord: ‘Sit at My right until I make Your enemies a footstool for Your feet.’” The upper degree, ZA, says to the lower degree, Nukva, “Sit at My right,” to unite the west, Nukva, the left, with the south, Hesed, the right of ZA, to break the power of the idol worshipping nations, as it is written, “Until I make Your enemies a footstool for Your feet.” “The address of the Lord” is Jacob, ZA. “To my lord” is the Ark of the Covenant, the master of all the earth, the Nukva.

The Nukva is primarily Hochma. It is written about her, “And a bone of my bones.” As long as she does not have Hassadim to clothe in, the outer ones may grip her. This is why ZA says to her, “Sit at My right,” to receive Hassadim from the Sefira Hesed, the right of ZA, and then she can subdue all the forces of the Din.

243) “The address of the Lord” is Yovel, Bina. “To my lord” is Shmita, the Nukva, of whom it is written, “I love my lord.” Yovel says to Shmita, “Sit at My right,” since right, Hassadim, is in Yovel, Bina, and Shmita, the Nukva, must connect to the right.

244) Shmita, the Nukva, did not connect in a complete existence to the right and to the left since the day of her creation. When the Nukva wishes to connect in the right and in the left, ZA stretches his left arm opposite her, first giving her the Mochin at the point of Shuruk, left without right. And then He created this world, the Nukva in the left in her, called “this world.”

And because she is now only from the left, she has no existence, complete Mochin. Now, in the 6,000 years until the time of the seventh millennium, since only on that day does the Nukva connect to the right, to Hassadim. At that time the Nukva is merged between right and left in complete existence, complete Mochin, and then there will be a new heaven and a new earth. Then she will never move from there because she will be merged in the right and left forever.

245) If the Nukva connects to the right only on the seventh millennium, how do we interpret the words, “Sit at My right” to mean during the 6,000 years, and not necessarily in the seventh millennium? Indeed, “Sit at My right” is only for a time, since it is written, “Until I make Your enemies a footstool for Your feet,” but not always. But in the seventh millennium she will never move from there. It is written about her at that time, “For you will burst out right and left,” meaning that at that time she will include herself in the right line and the left line, and all will be one in her.

246) The words, “the heaven,” indicate the upper Shechina, the Nukva from Chazeh de ZA and above. The words, “and the earth,” are the lower Shechina, the Nukva from Chazeh de ZA and below, in connection of male and female as one, where the upper Nukva is connected to the male, the big ZA, and the bottom Nukva is also connected to the male, the small ZA.

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

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

236) The Torah, ZA, stands between two houses, between two females, since Nukva is called “house,” as it is written, “And He shall be a Temple, and a stone of stumbling, and an obstacle rock to both houses of Israel.” One house is the hidden, upper one, upper Ima, Bina. And one house is more revealed. The upper, hidden one, Bina, is a great sound. It is written about it, “with a great voice, and it went on no more.”

237) That voice is internal; it is neither heard nor revealed. It is not heard aloud; it does not appear in speech, and this is when the connection of palate and throat emits the letter Hey in a whisper, when there is no sound in it. That Zivug is always flowing and never stops. It is a fine, internal voice that is never heard.

When there is illumination of Hochma in Mochin that emerge and are born from a Zivug, they are heard outside and appear through the Zivug of voice and speech. But when the Mochin are covered Hassadim and are concealed from the illumination of Hochma, they are not heard outside and do not appear.

The Zivug of upper AVI is through the palate and throat of AA, where Abba is the palate and Ima is the throat. And because AVI are always in covered Hassadim, as it is written, “Because he delights in mercy,” their Zivug in the letter Hey is considered to be in a whisper, like the pronunciation of the letter Hey that emerges from the Zivug of palate and throat, which is not heard outside.

That sound of the letter Hey is Ima, the upper Nukva of ZA who receives from Abba. It is written about her, “with a great voice, and it went on no more,” since the Zivug of AVI is a perpetual Zivug, which never stops, and this is why it is great.

238) From AVI, who are a great voice, comes forth the Torah, the voice of Jacob, ZA. That voice, which is heard, emerges from a voice that is not heard, from AVI. Afterward the speech, Nukva, mates with it and the speech comes out and appears outside through the force and might of Jacob’s voice.

The voice of Jacob, the Torah, ZA, is gripped between two females. It is gripped in the internal one, which is not heard, Ima, and it is gripped outside, where it is heard, in the Nukva. The inner Nukva, Ima, imparts upon him the Mochin and the blessings. The outer Nukva, his Nukva, receives from him the Mochin and the blessings.

239) Two are not heard outside because they are covered Hassadim, and two are heard outside because they are in revealed Hassadim, in illumination of Hochma. The two that are not heard is the upper, hidden Hochma, AA, who is standing and clothed in a thought, meaning the upper Abba, who is not revealed in the speech, and is even not heard in the voice. Afterward appears and becomes slightly revealed in a whisper that is not heard—in the pronunciation of the letter Hey—the one called “great voice,” a subtle voice coming forth in a whisper, meaning upper Ima. These two, AVI, are not heard.

240) Two that are heard emerge from the two that are not heard. These are the voice of Jacob, ZA, and the speech that unites with it, Nukva de ZA. That great voice, which is in a whisper and is not heard, Bina, is a house for the upper Hochma, which is Abba.

Any female is called “home,” hence Bina, who is a female, is called “home.” And the last speech, Nukva de ZA, is home for the voice of Jacob, who is the Torah, ZA. This is also why the Torah begins with Bet, Beresheet.

241) Beresheet Barah Elokim [In the beginning God created], as it is written, “And the Lord God built the rib.” That is, the building of the Nukva through AVI is implied here.

“The heaven” is the great ZON, as it is written, “And He brought her to the man.”

“And the earth” is the small ZON, as it is written, “A bone of my bones.”

Barah [created] is hidden; it is Asher that came out from Resheet, meaning the lowering of the letters ELEH of Bina into ZON, leaving Bina in VAK, the letters MI. Subsequently, they raised the letters ELEH to themselves once more, she obtained GAR once more, and the name Elokim was completed. This is the meaning of “In the beginning God created.”

ZON, too, rise along with the letters ELEH, which Bina elevates, since they are attached to them. There they attain the Mochin de Bina.

Thus, the building of the Nukva through her ascent to AVI, Bina, is in Beresheet Barah Elokim, for these words imply the ascents of ZON to AVI and obtainment of the building from them, the Mochin. Hence, “In the beginning God created” is as it is written, “And the Lord God built the rib.”

“And He brought her to the man” is the correction of the Masach in Nukva, to qualify her to receive Hassadim from ZA. The words, “And He brought her” imply the big Nukva, from Chazeh de ZA and above, implied in the word Et [the] in the verse, “the heaven.” That is, the word “the”—which is the great Nukva of the heaven, ZA, of which it is written, “And He brought her to the man”—means that he qualified her for reception of Hassadim.

The ten Sefirot KHB TM are called Mocha, Atzamot, Gidin, Bassar, and Or. Atzamot are Hochma, as it is written, “And the earth,” implying the small Nukva below the Chazeh, who was the only one established for reception of Hochma. It is written about her, “A bone of my bones,” meaning that she is receiving Hochma.

This is certainly the land of the living, that the small Nukva implied in the words, “and the earth,” is called “the land of the living.” The light of Hochma is called Ohr Haya, so when the Nukva has Ohr Hochma she is called “the land of the living.” This is the meaning of what is written, “Wisdom preserves the life of its possessor.”

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

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

222) Rabbi Shimon went to Tiberias and Rabbi Yosi, Rabbi Yehuda, and Rabbi Hiya were with him. They saw Rabbi Pinhas approaching them. Since they connected together, they came down from their donkeys and sat under one of the trees of the mountain. Rabbi Pinhas said, “Here, we sat,” meaning we are ready to hear words of Torah from those good words that you say each day, I want to hear.

223) Rabbi Shimon started and said, “And he went on his journeys from the south to Bet-El.” It is written, “And he went on his journeys,” in plural form. It should have said, “on his journey,” in singular form. Why does it write, “on his journeys,” in plural form? Indeed, there are two journeys: his own journey, and the journey of the Shechina [Divinity]. Any person should always be in male and female, to strengthen the faith. And then the Shechina never leaves him.

224) But if one sets out to the road without being in male and female, does the Shechina depart from him? Anyone who sets out to the road will set up his prayer before the Creator before he sets out, in order to extend on himself the Shechina while he is still home, as long as he is in male and female.

When he has set up his prayer and praises, and the Shechina is on him, he will set out, since the Shechina has connected with him so he will be male and female in the city, at his home, and male and female in the field, when he sets out on the road, since the Shechina has joined with him. It is written, “Tzedek [justice] shall go before Him.” The Shechina is called Tzedek, and then “he will set out for the road.

225) As long as one is on the way he needs to keep his works from sinning, so that the upper Zivug, the Shechina, will not depart from him and he will remain flawed for he will not be male and female. In the city he must also watch his steps when his Nukva is with him.

It is even more so on the road, where the upper Zivug, the Shechina, has connected in him. Moreover, the upper Zivug, the Shechina, guards him on the way and does not leave him until he returns to his home. Therefore, he certainly needs to watch his actions so as to not cause the departure of the Shechina from him.

226) When he comes to his home he should make his wife happy because it is his wife who caused him that upper Zivug. This is so because through the road-prayer that he prayed while still at his home, when he was in wholeness because he was in male and female, he was rewarded with the high Zivug on the road. Thus, his wife caused him the high Zivug on the road—the instilling of the Shechina. When he comes to her he should make her happy for two reasons: one is the joy of the Zivug, for that Zivug is a joy of Mitzva, and the joy of Mitzva is the joy of the Shechina.

227) Moreover, he increases peace in the house just like that, as it is written, “And you will know that your tent is at peace, and you will visit your abode and you will not sin.” But if he does not visit his wife it is a sin because he diminishes the glory of the upper Zivug, meaning the Shechina, who mated with him on the way, which his wife caused for him. But if he is not grateful to the Creator then he shows his opinion that the upper Zivug is not important to him and he diminishes His glory.

228) The second reason why he should please his wife is that if his wife conceives because of that Zivug, the upper Zivug imparts in her a holy soul, since the covenant of the upper Zivug, which imparts the soul, is a covenant of the Creator.

It follows that by this visit that he visits his wife, he causes the Zivug of the Creator and His Shechina. Hence, he must aim with that joy as one should aim in the Zivug of the Sabbath, which is a Zivug of wise ones. That is, the Kedusha of that Zivug when he returns from the road is equal to the Kedusha of the Zivug on Sabbath night.

This is why it is written, “And you will know that your tent is at peace,” since the Shechina has come with you and is with you in your home. For this reason, “And you will visit your abode and you will not sin,” you will not avoid performing intercourse before the Shechina, the joy of Mitzva. That is, he will not prevent the Zivug of the Creator and His Shechina, to impart a soul in him, which is a grave sin.

229) It is similarly with disciples of the wise, who depart from their wives all the days of the week so they would not idle away from engagement in the Torah. The high Zivug mates in them and the Shechina does not part from them, so they will be male and female. When Sabbath begins, the disciples of the wise must make their wives happy for the glory of the upper Zivug, for they cause a high Zivug for imparting of souls and must aim their hearts with the will of their Master.

There are two ways in ordinary people. When they are on the road, they are in the upper Zivug. At home they are in the lower Zivug. Those two ways are discerned among the disciples of the wise, as well, but with a difference between weekdays and Sabbath. On weekdays they part from their wives due to the engagement in Torah. At that time they are as one who has set out on the road, meaning in the upper Zivug. On Sabbath night they are as ones who have returned home and are visiting their wives, extending a high soul from the Zivug of the Creator and his Shechina.

230 Similarly, one whose wife is in her days of Tuma’a [impurity], who properly keeps the Mitzva of menstruation, all those days the upper Zivug connects in him so he will be male and female. Once his wife is purified, he must delight her with the joy of Mitzva in the high joy. All the reasons go hand in hand, and all the faithful ones should aim their hearts and desires to that.

231) But is the praise of a man who sets out on the road not more important than when he is at his home due to the high Zivug that mates with him while he is on the way? When a person is in his home, the essence of the house is his wife, since the Shechina does not depart from his house thanks to his wife.

It is written, “And Isaac brought her to the tent of his mother, Sarah.” The candle that was lit again as it was at the time of his mother, Sarah, since the Shechina came to the house thanks to Rebecca. Thus, the Shechina is present in the house thanks to his wife.

232) The upper Ima, Bina, is with the male, ZA, only when the house is established, and the male and female, ZON, have connected. At that time the upper Ima imparts blessings to bless ZON. Likewise, the lower Ima, the Shechina, is with the male, man below, only when the house has been established, and the male comes to her, to the Nukva, and they join together. At that time the lower Ima, the Shechina, imparts blessings to bless them in the same manner.

233) By that the male is crowned in his home with two females, like ZA of above, as it is written, “up to the lust of the everlasting hills.” That “up to” in the verse is the Mochin of the upper Eden, the lust of the everlasting hills—the two females called everlasting hills—is in it: 1) the upper Nukva is Bina. She craves to correct the male, crown him with Mochin de GAR, and bless him with Hassadim. 2) The bottom Nukva craves to connect with the male and be nourished by him with the Mochin of the “everlasting.”

In other words, since the bottom Nukva craves the male in order to receive the Mochin of the “everlasting,” the upper Nukva, Ima, craves to give these Mochin to the male. Hence, the male is crowned by two females, for were it not for the bottom Nukva, who needs the Mochin of “everlasting,” Mochin de Hochma, the upper Ima would not impart these Mochin to the male, since the male does not need them, but covered Hassadim.

234) As has been explained about the male of above, it is also so with the male of below, in a man in this world. When the male marries a woman, to him is the lust of the everlasting hills. He is crowned with two females, called “everlasting hills,” one higher, the Shechina, and one lower, his wife. The upper one, the Shechina, is to impart him with blessings. The lower one, his wife, is to be nourished by him and connect with him.

235) When he sets out on the road it is not so; he is not crowned with two females. Rather, upper Ima, the Shechina, connects with him while he is on the road, while the lower one, his wife, remains at home. When he returns to his home he must be crowned with the two females once again. It follows that one who stays in his home is far more important than one who sets out on the road, since one who stays in his home is crowned with two females, as it is written, “until the lust of the everlasting hills.” But one who sets out on the road has only the upper Nukva.

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