Autor: arhiprofesor

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

213) “And the Lord God built the rib.” Concerning the building of the rib, the full name is written, as in the verse, “And the Lord God formed the man,” HaVaYaH Elokim [The Lord God], considered the full name. AVI established her in the building of the rib, before the Nukva came to the house of her husband, ZA. This is why the full name is written here, since HaVaYaH is Abba and Elokim is Ima.

“The rib” is as is written, “I am black and beautiful,” since she was built as a lamp that does not illuminate. But afterward AVI corrected her in a way that her husband would make peace with her, and it is written, “And He brought her to the man.”

Two actions are presented in the verse: 1) the building of the rib, as it is written, “And the Lord God built the rib; 2) the bringing to the man, as it is written, “And He brought her to the man.” It is so because first, AVI build the Nukva from the left line, regarded as the building of the rib. At that time she is black because on the left line, the Hochma is without Hassadim and the Nukva cannot receive Hochma without clothing of Hassadim, so she is dark.

This is why she is called “a lamp that does not illuminate.” This is also why it is written about her that she says, “I am black and beautiful,” for although she is black, without light, she is beautiful because she is in the palace of AVI and her level equals that of ZA.

At that time it is considered that ZA clothes the right line of the Mochin de AVI, which are Hochma and Hesed, and the Nukva clothes the left line of the Mochin de AVI, which are Bina and Gevura. Because of it, she does not need ZA to correct her because she is as complete as him, and then it is said about them that they are the two great lights.

This is why at that time she says, “I am black and beautiful,” although she is a lamp that does not illuminate. And when the Nukva is in that state, in the building of the rib, from the left line, she is in dispute with ZA, like the left line, which is in dispute with the right line. This is why AVI need to correct her, so her husband will make peace with her.

This requires a second operation, which is “And He brought her to the man.” That is, AVI corrected her with such a Masach that she would be fit to receive Hassadim from ZA. That correction of the Masach is regarded as bringing her to ZA, her husband. Now ZA can impart Hassadim upon her and her husband will make peace with her. However, due to the correction of that Masach., Nukva became such that she has nothing of her own, for now she must receive everything from ZA, her husband.

This clarifies the two operations of AVI: 1) building the rib, when Nukva became a lamp that does not illuminate; 2) “And He brought her to the man,” when Nukva has nothing of her own.

214) This means that AVI of the bride need to bring the bride into the domain of the groom, as it is written, “I have given my daughter to this man.” Henceforth her husband will come to her because the house is hers and not his. This is why he needs to come to her, as it is written, “And he went to her,” and as it is also written, “And he went also to Rachel.”

The illumination of Hochma is called a “house,” as it is written, “In wisdom shall a house be built.” The illumination of Hochma does not extend into any Partzuf from AA to Nukva, except in the Nukva, in the matter of Bet Resheet [Beresheet]. This is why the house is hers, for ZA cannot illuminate in illumination of Hochma except during the Zivug with the Nukva. For this reason he must come to her. This is why it is written, “And he went to her,” “And he went also to Rachel.”

In the beginning it is written, “And He brought her to the man.” This is because thus far AVI must correct her. They corrected her with a Masach to be fit for receiving Hassadim in her Zivug with ZA. Afterward ZA will come to her, and the whole house is the Nukva’s.

215) He should receive her permission prior to the Zivug, as it is written, “And he came to the place and slept there,” which means he should first receive permission. Thus, one who connects with his wife should make peace with her and mitigate her with words. If he does not appease her, he will not stay the night with her because their desire must be as one, without coercion.

All that applies to the order of the building of the degree, necessarily applies to the order of sustaining the degree, as well. Therefore, those two operations in AVI for building the Nukva also apply in the Zivug of the Nukva with ZA. First, illumination of the left must be extended for her, like the first operation of AVI in building the rib. Next, he mates with her and gives her Ohr Hassadim from his middle line, like the second operation of AVI, “And He brought her to the man,” the correction of the Masach, so she is fit to receive the light of Hassadim.

The first operation is called “receiving permission” or “appeasing,” since prior to that she is disputed with ZA because she is from the left line and ZA is from the right line, hence the dispute between the left and right lines applies to them. For this reason, ZA must appease her prior to the Zivug. But she is appeased only by extension of illumination of the left, which is her essence.

The good inclination and the evil inclination were given to the man because the Nukva was placed between them and connected with them. She is not connected between them before the evil inclination awakens in her and they are tied to one another, since the evil inclination implies the left line, and since she is disputed with him, she does not connect with him before he extends to her from the illumination of the left, which is the awakening of the evil inclination.

And if he does not appease her he will not stay the night with her because their desire must be as one, without coercion. It is so because before he extends to her illumination of the left, she is not appeased and he must force her.

And the man, who raises MAN for the unification of ZA and Nukva, also needs to evoke those two operations of AVI. The first operation, the illumination of the left, is implied in what is written about Jacob, “And he came to the place,” since there was no hurting but reconciliation, as it is written, “And do not hurt me.” Also, reconciliation means extending illumination of the left.

The second operation of AVI is the correction of the Masach, to qualify her for reception of Hassadim. It is implied in the words, “And he took from the stones of the place and placed under his head.” The Masach is called “stone.” Through those two operations, the upper unification took place, as it is written, “And behold, the Lord stood over him.” This is why The Zohar brings here evidence from the text, “And he came to the place.”

216) “And he came to the place and slept there because the sun had set,” indicating that a person must not perform intercourse during the day. It is so because “And he came to the place” means he extended illumination of the left, called “reconciliation,” and during the illumination of the left, the Nukva darkens and becomes a lamp that does not illuminate, for due to lack of Hassadim she cannot receive the light of Hochma. Hence, “And he slept there because the sun had set,” for with the extension of the illumination of the left, the light of day promptly departed and the night darkened.

This is why one must not perform intercourse during the day, for prior to the Zivug a reconciliation is required, meaning extension of illumination of the left, and there is no illumination of the left during the day because as the illumination of the left appears, the light of day promptly departs and the darkness of the night is made. It is written about it, “She rises while it is still night,” in a way that one who performs intercourse during the day cannot extend the reconciliation, and without reconciliation, intercourse is forbidden.

“And he took from the stones of the place.” Even if the king has beds of gold and garments of glory to sleep in, and the queen has prepared for him a bed made of stones, he will leave his own and will sleep in what she has prepared for him, as it is written, “And he laid in that place,” in the stones.

Although ZA has complete Mochin, in the crown that his mother has made for him, made of right and left in itself, still, to mate with the Nukva, he leaves himself and mates with her in her Behina, since her house is hers.

217) “And the man said, ‘This is now a bone of my bones, and flesh of my flesh.’” These are words of sweetness, to extend love with her and draw her to his will, to evoke love in her. See how pleasant are these words, how they evoke love. These words—“A bone of my bones, and flesh of my flesh”—to show her they are one and there is no separation whatsoever between them.

The four Behinot in Mochin, called Atzamot [bones], Gidin [tendons], Bassar [flesh], and Or [skin] are HB TM divided to right and left. Hochma and Tifferet are to the right, and Bina and Malchut to the left. Prior to the Zivug, Nukva had only a little bit of the left side of the Mochin, Bina and Malchut, Gidin and Or of the Mochin. Through the Zivug she acquired from ZA the right side, Hochma and Tifferet.

This is the meaning of what is written, “This is now,” through the Zivug of now, Nukva has become “a bone of my bones and flesh of my flesh,” since she obtained from him the right side, too, called “bone” and “flesh,” Hochma and Tifferet. When she comprises HB TM like ZA, she becomes one with him, without separation.

218) Now he began to praise her, “She shall be called ‘a woman,’ for there are none other like her, the glory of the house. All the women compared to her are as a monkey before a man, but she shall be called ‘a woman,’” the wholeness of everything. “She and none other because the name “woman” indicates the Esh [fire] of the Hey, the wholeness of the illumination of the left, called “fire,” connected to the letter Hey, the Nukva.

This is why he praised her, “She shall be called ‘a woman,’” for because of the illumination of Hochma that illuminates in her after she has been included in her husband’s Hassadim, she is given the name “woman,” which is illumination of Hochma, called “fire,” as it is written, “And the light of Israel shall become fire.”

“There are none other like her” because the illumination of Hochma is not revealed in any degree but that. It was said, “She shall be called ‘a woman,’” the wholeness of everything, she and none other because another is not called “a woman,’ since there is no illumination of Hochma in another.

It is all words of love, as it is written, “Many daughters have done nobly, but you excel them all.” The Nukva de ZA is the last degree in Atzilut, so naturally, there is no disclosure of Hochma in any degree but her, although they are higher than her. That last ring becomes the first, and this is the meaning of “Many daughters have done nobly.” Although they are higher than her, still, “you excel them all,” since in her appears the illumination of Hochma and she becomes Resheet [first/chief].

219) “Therefore shall a man leave his father and his mother, and shall cling to his wife,” to extend her with love and to cling to her. Because he has awakened toward her with all those things, it is written, “And the serpent was more cunning,” since the evil inclination awakened to grip her, to connect her by the lusts of the body, and to awaken her to other things in which the evil inclination delights.

220) “And the woman saw that the tree was good for food, and that it was a delight to the eyes.” She accepted the evil inclination willingly and lustfully. “And she gave also to her man with her,” since then she awakened toward her husband with lust, to awaken to him with desire and love.

These writings are in order to indicate the work to people as it is above, in the upper ZON. For although the writings speak of Adam and Eve below, they still imply to the upper ZON, toward which people must direct their works.

221) If the writings speak of the upper ZON, with what do we clarify above that the evil inclination gripped the Nukva? After all, the evil inclination is not employed in the Nukva of above. Rather, the matters of above aim for matters of below, which are their branches, for you have nothing below that does not have a root above, from which it extends and grows.

The good inclination and the evil inclination extend from their roots from above. The good inclination extends from the right of above, and the evil inclination extends from the left of above. The left of above clings to the body, the Nukva, to connect with it as one, as it is written, “His left is under my head.”

This is why all that is said here about the evil inclination refers to the left line of above, from which the evil inclination extends. And therefore, so far the texts are explained both above, in ZON, and below, in Adam and Eve. Henceforth, the words are covered with a little bit of tar, so it is not difficult to decipher them, how they are applied above, and even the smallest child can explain the matter.

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

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

209) It is written, “And the Lord God formed the man dust from the ground.” “The man” includes male and female together, two Partzufim that do not part from one another, being Panim be Panim [face-to-face]. It is written about them, “dust from the ground,” since now he is about to be corrected, so they part from one another and become Panim be Panim.

Here, the correction implied in the words, “dust from the ground,” is clarified. When a woman marries her husband she is named after her husband, such as man-woman, Tzadik [righteous]-Tzedek [justice]. He is called Ofer [fawn]; she is called Afar [dust]. He is called gazelle; she is called deer, as it is written, “She is a deer to all the lands.”

As the Creator is called “gazelle” or “fawn,” for before ZA is mitigated in Bina, he is called a “gazelle,” after he is mitigated in Bina he is called “deer,” as it is written, “My beloved is like a dear or a gazelle.” The Nukva too is called by these names.

He brings evidence from the text, “She is a deer to all the lands,” where the earth, Nukva, is also called deer then, like her husband. And similarly, before the Nukva is mitigated in Bina, she is called “dust,” like her husband, who is then called “fawn” [“dust” and “fawn” are spelled the same in Hebrew]. By that we explained the name, “fawn” [dust] in the words, “dust from the ground.”

210) “You shall not plant you an Asherah or any kind of tree beside the altar. It is written, “beside the altar,” meaning that only by the altar it is forbidden to plant an Asherah, and that above the altar, or anywhere else, who permitted to plant an Asherah?

But Asher is the name of her husband, after whom the woman is named, Asherah. That is Asher is ZA, since in the names “I am that I am,” the two “I am” are HB, and Asher [that] is ZA, Daat, sentencing between Hochma and Bina. Asherah is Nukva de ZA. This is why it is written, “for Baal and for Asherah,” standing opposite ZON de Kedusha—Baal opposite ZA, and Asherah opposite the Nukva.

This is why it is written, You shall not plant you an Asherah of any kind of tree by the altar. “By” is like “at the place.” “You will not plant you an Asherah of idol work instead of an altar of the Lord your God. The altar of the Creator insists on this, to cancel the Klipa of Asherah. Hence, corresponding to the altar you will not plant another Asherah, of idol worship.

211) All those who worship the sun are called “worshippers of the Baal.” And all those who worship the moon are called “worshippers of Asherah.” This is why it is written, “for Baal, and for Asherah, where Baal is the sun, male, and Asherah is the moon, female. She is called Asherah after her husband, who is called “Asher.”

If she is named after her husband, Asher, why was that name taken away from the Nukva? After all, we did not find Nukva de Kedusha being called Asherah. However, she is called Asherah in the verse, “Happy am I for the daughters will call me happy,” meaning because others make her happy and praise her. It is written about her, “Beautiful in elevation, the joy of the whole earth.” But the rest of the nations did not make her happy; they placed another Asherah in her stead, one of idol worship.

Moreover, they despise her, as it is written, “All who honored her despise her.” This is why that name was taken away from her, since they no longer make her happy. And in order to not strengthen the other, idol worshipping nations, she is called an “altar,” which is made of earth.

Altar was the name given to her instead of the name Asherah. It was made of earth, Bina, from the words, Eretz Edom [land of Edom]. Through the mitigation of Bina she receives Mochin of Panim be Panim that cancel the powers of idol worship, as it is written, “An altar of earth you shall make Me.” This is why it is also written concerning Adam HaRishon, “And the Lord God formed the man dust from the earth. Dust is Malchut; earth is Bina. Through the mitigation of dust in earth he was rewarded with receiving the Mochin of the living soul.

212) And once the dust has been mitigated in the ground, it is written, “And He breathed into his nostrils the soul of life.” The soul of life was included in this dust that was mitigated, which is the body of Adam HaRishon, like a female impregnated by the male. That is, once the body has been included in the ground, Bina, the body of Adam HaRishon rose to Nukva de Atzilut, who clothes Bina, and rose up there in Ibur. There he received the soul of life in the order, Ibur–Yenika–Mochin, and the soul and body connected.

The light of Bina is called Neshama [soul]. And when the body is mitigated and becomes the Kli of Bina, it becomes fit to receive the light of Bina, and the light and Kli connect. The Guf is then filled with dust from all the lights, which are spirits and souls, and then it is written, “and the man became a living soul,” since now the man was established with body and soul, and he is poised to correct and nourish the living soul, his Nukva.

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

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

207) “And the Lord God formed the man.” It is written “formed” with two letters Yod [in Hebrew], indicating that the man was completed in right and left, since he was included in the good inclination since his creation, and not in the evil inclination. But in the verse, “formed,” the evil inclination is included too. This is the meaning of the two letters Yod in the word, “formed”—one implying the good inclination, and one to the evil inclination.

Also, why was he given two inclinations here? The good inclination was given to him for himself, and the evil inclination to arouse him toward the Nukva. It is so because the north, left, always arouses toward the Nukva and connects with her. This is why she is called Ishah [woman], of the letters Esh [fire] Hey [the letter Hey], since the left, fire, is connected to the letter Hey, the female, because the Nukva is built and emerges from the left side.

208) The good inclination and the evil inclination were given to man because the Nukva was placed between them and connected to them. She was not connected between them before the evil inclination awakened in her, and they were tied to one another. Once they became tied to one another, the good inclination, joy, awakens and brings the Nukva to him.

The good inclination is the right line; the evil inclination is the left line. The Nukva needs to connect in the middle line, which determines between them. But first, the left line awakens to her and she connects with it because she is left. Afterward she receives Hassadim from ZA, right, and when she already comprises right and left, she connects in the middle, between right and left.

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

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

201) It is written, “God understood her way, and He knew her place,” as it is written, “And the Lord God built the rib, which He took from the man.” The rib is the oral Torah, Malchut, in which there is a way, as it is written, “Who places a way in the sea.” The sea is Malchut, and in it He places a way. This is why it is written, “God understood her way.”

There are two kinds of Masachim [pl. of Masach]: Man’ula [Lock] and Miftacha [Key]. The Man’ula was established in GAR from the Chazeh and above, and the Miftacha was established as VAK, from the Chazeh and below. It is written, “In the sea is Your way, and Your path is in great water.” From Chazeh de ZA and above, the big ZON, it is established in Man’ula, called “path.” Hence, it is not known; the Hassadim in it are not revealed. From the Chazeh and below it is established in Miftacha, called “way.” Hence, it is known and the Hassadim appear through illumination of Hochma.

It is written, “God understood her way,” as it is written, “And the Lord God built the rib,” the oral Torah, in which there is a way, the Nukva from Chazeh de ZA and below, of which it is written, “And the Lord God built.” That is, He built her in Mochin de GAR because she was established in Miftacha, as it is written, “In the sea is your way.” This is why “God understood her way.” God is Bina that returned to being Hochma. “Understood” means the influence of Bina. “Her way” is the Miftacha, by which she becomes worthy of receiving GAR.

However, it is written, “And He knew her place.” What is her place? It is the written Torah, ZA, the great ZON above the Chazeh, where there is Daat. It is so because ZA was not established by a way, but by a path, in Man’ula. This is why it is the middle line, called Daat, deciding between Hochma and Bina by the abundance of his Hassadim.

202) HaVaYaH Elokim is the full name, to correct the Nukva in everything. This is why the Mochin of the Nukva are called HB, since it was built by the full name in everything, in the wholeness in the two names. HaVaYaH is Hochma and Elokim is Bina. Through them she is established in everything in perfection, in illumination of Hochma—extending from the name Elokim—and in illumination of Hassadim—extending from the name HaVaYaH, in the wholeness in the two names.

It is written, “God understood her way.” This is illumination of Hochma that extends from Bina, who is called Elokim. “He knew her place” is illumination of Hassadim that extends from Abba through ZA, called Daat, which is HaVaYaH.

203) The rib is a Menorah [lamp] that does not illuminate, Malchut, as it is written, “But when I limp, they rejoice.” Limping [Tzela means “limping” as well as “rib”] comes from shattering and disaster. Likewise, the rib here implies a lamp that is not illuminating, that needs correction.

The words, “The rib, which He took from the man, into a woman,” means that He took the Malchut from the written Torah, ZA, because she is the one who emerges from the Malchut in the written Torah into a woman.

The words, “Into a woman,” indicate tying her with the flame of the left side, since the Torah, ZA, was given from the side of Gevura. That Gevura is connected to the Nukva, Ishah [woman], with the letters Esh [fire] Hey [the letter], indicating that the fire of Gevura will be connected to the letter Hey, the Nukva.

204) “And brought her to the man,” since the Nukva must not be alone. Rather, she must be included and connected with the written Torah, ZA. Once the Nukva has connected with ZA, he will nourish her, correct her, and give her what she needs, as it is written, “and the earth,” where the Vav [and] of “and the” indicates ZA who is giving her abundance, called “nourishments.”

205) “He who marries his daughter.” As long as she did not enter her husband, her father and mother correct her and give her everything she needs. Once she has connected with her husband, the husband nourishes her and gives her what she needs.

In the beginning, it is written, “And the Lord God built,” when AVI corrected her. Subsequently, it is written “And brought her to the man,” to connect with one another, to join one with the other one, and the husband will give her what she needs.

206) “God understood her way.” When the daughter is in her mother’s house, the mother looks each day into everything her daughter needs. “And God,” Ima [mother], “understood her way,” the Nukva’s. After her husband marries her, he gives her everything she wants and corrects her needs. That is, the husband knew her place, watching over her once she has married him.

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

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

192) When He sanctifies the day, on Sabbath night, the Sukkah of peace is in the world and spreads in the world. The Sukkah of peace is Sabbath, since all the spirits, stormy winds, demons, and the whole side of Tuma’a [impurity], all hide and enter the middle of the millstone of the Nukva of the great abyss. It is so because once the Kedusha has awakened to be in the world, the spirit of Tuma’a will not awaken with it because one flees from the other. The Kedusha runs from the Tuma’a, and the Tuma’a runs from the Kedusha.

193) Then, on Sabbath, the world is guarded from above and there is no need to pray for keeping, such as to say, “Who keeps His people Israel forever, Amen,” since that blessing was established only for the weekdays, when the world needs keeping. But on Sabbath, the Sukkah of peace is spread in the world and it is kept from all sides.

And even the wicked in Hell are kept, and all is in peace, the upper and the lower. Hence, in the Kedusha of the day, instead of the blessing, “Who keeps His people, Israel,” we bless, “Who spreads the Sukkah of peace on us and on all of His people, Israel, and on Jerusalem.”

194) Why do we say, “And on Jerusalem”? Jerusalem is the section of that Sukkah, where the Sukkah of peace stands. The Sukkah of peace is Bina. It is called so because it Sochechet [covers/protects] its children, ZON, protecting them from the outer ones.

The Sabbath means that Malchut became one with the Sukkah of peace. It is considered that the section of the Sukkah of peace is inside Jerusalem, Malchut. This is why we say, “And [keeper of] Jerusalem.”

We should pray and summon that Sukkah of peace so it spreads over us, stays with us, and be over us like a mother covering the children. This is why on Sabbath we do not fear any side in the world, and this is why at that time we say, “Who spreads a Sukkah of peace,” and we do not need to say, “Who keeps His people Israel forever.”

195) When Israel bless and summon that Sukkah of peace, the holy guest, for he comes only on Sabbath, like an intermittent guest, and say, “Who spreads a Sukkah of peace,” the upper Kedusha comes down and spreads its wings over Israel, covering them like a mother over the children. Then, every kind of evil disappears from the world, and Israel sit under their Master’s Kedusha.

At that time that Sukkah of peace gives new souls to Israel because there are souls in her, since she is Bina, while the souls are in Bina and emerge from it. And because the Sukkah of peace is present and spreads her wings on her children, she gives new souls to each one.

196) Sabbath is like the next world. Hence, Shmita [remission after seven years] and Yovel [50^th year anniversary] are equal, and so are Sabbath and the next world. Sabbath is Malchut, like the Shmita, and the next world is Bina, like the Yovel. And since Sabbath and the next world are equal, it follows that then Shmita and Yovel are equal to each other.

The meaning of the Sabbath is when Malchut rises to Bina and becomes as one with her. And the difference between Sabbath and the next world, and Shmita and Yovel, is that Bina is called “Yovel under the governance of the left.” When Malchut is included in it in that respect, Malchut is called Shmita. However, when Malchut comprises all three lines of Bina, Malchut is called “Sabbath” or “Sukkah of peace,” and Bina is the next world.

The additional soul that the Sukkah of peace gives to her children comes from “remember,” ZA, to the Sukkah of peace that extends from the next world. And the added soul that the Sukkah of peace receives from ZA gives to the holy people, who delight in that additional soul, and they forget any mundane words, any words of sorrow, and any evil, as it is written, “In the day when the Lord gives you rest from your sorrow and vexation, and from the hard work.” This is done while obtaining additional soul from that Sukkah of peace.

197) On Sabbath night one must taste from all the foods one has, thus showing that the Sukkah of peace consists of all three lines of Bina. And there must not be skipping of any meal that is required on Sabbath, and by tasting all the foods on Sabbath night, nothing will be missing from the meal of the Sabbath day, since the glory of the day is preferable to the glory of the night.

Some say, “As long as one does not miss the other two meals of the Sabbath day.” One should be careful with it, and not say that if he has more than two meals on Sabbath day he can taste from every food, and at least it is enough if he has two foods that have been cooked for the Sabbath day.

198) A Sabbath candle can be lit for the women of the holy nation, for Eve put out the candle of the world: she brought death to the world through the tree of knowledge that she fed to Adam HaRishon, and darkened the world. This is why the Mitzva [commandment] of lighting candles was given to women, to correct what Eve, the first woman, did.

The Sukkah of peace that illuminates on Sabbath is the mother of the world. And the souls, which are the upper candles, are in it.

For this reason, Ima [mother], a woman, should light the candles, since she stands in the place of the upper mother of the children, which is the Sukkah of peace, and does the deed. Through that act she causes the mother of the children above to bestow holy souls to her children, being the upper spiritual candles.

199) For the abovementioned reason the woman should gladly and intently light a Sabbath candle, since for her is the glory of the upper one. It is a great privilege for her to be rewarded by the lighting of the white and holy candles, to make the candle of the world in Torah and fear, and to increase peace in the world. Thus, she gives her husband long life. For this reason she must be careful with lighting candles, to make it very intently.

200) The night and day of the Sabbath are “remember” and “keep” as one. This is why it is written of the first tablets, “Remember the Sabbath day to sanctify it,” and in the last tablets, “Keep the Sabbath day.” “Remember” and “keep” are as one, since “remember” is for the male, ZA. “Keep” is for Nukva de ZA. It is all one. Happy are Israel, who are a part of the Creator, His lot and inheritance. It is written about them, “Happy is the people that such is its case; happy is the people that the Lord is its God.”

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

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

185) “For in it He rested from all His work which God has created to do.” “For in it” in Yesod, is rest for all—for the upper ones and the lower ones. In it is the Sabbath for rest.

There are two discernments in Yesod: 1) resting, which he receives from Yovel. 2) Its carrying of the Masach de Hirik, in which he determines and makes peace and rest both in the upper two lines—right and left in YESHSUT—and in the lower two lines—right and left in ZA. Therefore, the resting it receives from Yovel is at rest in it, and in it is the Sabbath for rest, since the illumination of resting it receives is at rest in it.

“Which God has created” indicates that from the rule, “remember,” emerged “keep,” to correct the work of the world. “Created” indicates Katnut. “Created” is an unclear word; this is why it is “keep.” “God” indicates Gadlut of Bina, which is then called Elokim [God]. This is “keep.” The Katnut emerged from all the Gadlut in order to correct the work of the world, Malchut.

In other words, since the Nukva, the world, received the Katnut de Bina, she becomes fit to receive the Gadlut de Bina, too, which is the holy name Elokim in Bina, since Elokim in the work of creation is Bina. It follows that the reception of Katnut implied in the word “created” comes for the correction of the world.

“To do” is the craftsmanship of the world, the Mochin de Gadlut, called “craftsmanship,” since “to do indicates the complete work, to do work that completes everything.

186) It is written, “Keeper of the covenant and the mercy.” “Keeper” is the Assembly of Israel, Malchut. The “covenant” is the foundation of the world, Yesod de ZA. “Mercy” is Abraham, Hesed de ZA. The Assembly of Israel, Malchut, keeps the covenant and the Hesed [mercy], Yesod and Hesed de ZA, hence Malchut is called “keeper of Israel.”

It is so because ZA is called Israel, so the Malchut who keeps his Sefirot is the keeper of Israel. She keeps the opening of all the Sefirot of ZA, since Yesod is his bottom Sefira, and Hesed is the highest Sefira. And since she guards them, she guards all of his Sefirot from Yesod to Hesed.

All the works in the world depend on Malchut. That is, besides keeping all the Sefirot of ZA so the outer ones do not cling to them, which are the negative Mitzvot [commandments to avoid certain actions], all the corrections and works depend on her, as well, being the positive Mitzvot [commandments to perform certain actions].

It follows that “Which God has created to do” means to complete and correct everything, each day of the six days of creation, which are the six Sefirot HGT NHY de ZA, and beget spirits and holy souls. Even the spirits and demons are included in “which God has created to do.”

“To do” comes from the words “completion and conclusion,” where all that God has created in the six days of creation still requires completion and correction. This is why it is written here, “God has created to do,” to complete and to correct it.

187) The spirits and the demons were created for the correction of the world, as well, to strike with them the wicked of the world, to compel them to go in the right path. One who leans to the left clings to demons and spirits, which are the left side, and is punished by them. For this reason the demons and spirits, too, are for the correction of the world, to reform the wicked.

It is written about Solomon, “I will chasten him with the rod of men, and with the afflictions of the sons of men.” “The afflictions of the sons of men” are the harm-doers, spirits and demons. But they were created to punish the transgressors, and people are afraid and keep away from the sin.

188) When the spirits and demons were created, He sanctified the day. But He did not have time to make bodies for them so spirits remained without bodies. These are creations that were not completed. They are from the left side, and they are the waste of gold, since at the time of the breaking of the vessels of ZAT, HGT, NHYM, the Klipa mingled with Kedusha. In the world of Tikkun [correction], the Kedusha was sorted out of the Klipa once more, and from them come all the Partzufim of ABYA of Kedusha.

However, waste remained, which is still unfit for sorting any Kedusha from there before the end of correction. The Sitra Achra and the Klipot were made of that waste, and there are right and left in it. The waste from the right is called “fusion of silver,” remaining after the fusing of silver.” The waste from the left is called “fusion of gold” or “waste of gold,” which remains after the fusing of gold. The right side is called silver, and the left side is gold. And since they are from the left side, they are waste of gold.

And because they were not completed and are flawed, the holy name is not present in them, they do not cling to the holy name, and they fear the holy name and move and fear Him. Hence, they cannot cling to Him. Also, the holy name is not present in a flawed place, hence He is not in them.

189) A man who has been flawed because he did not leave a son after him in this world when he has passed away from this world will not be able to cling to the holy name. He is not admitted into the curtain of the Creator because he is flawed and incomplete.

The tree that was uprooted, meaning the man who died without a son, must be replanted. He must reincarnate in the world because the holy name is perfect on all sides. Hence the flawed one will not be able to cling to Him, since spiritual Dvekut [adhesion] means equivalence of form, and the flawed compared to the perfect is as the distance between the east and the west.

190) These creations, the spirits and the demons, are flawed from above and from below. Hence, they do not cling above and do not cling below—from above, from the side of Bina, and from below, from the side of Malchut. It is written about them, “Which God has created to do.” He created creations that must be made and complemented, for they were not complemented above and below, neither from the side of Bina nor from the side of Malchut.

But the spirits have no bodies, so why were they not completed from the side of Bina? It is so because the whole grip of the Sitra Achra is only in the bodies, the Kelim, and not in the spirits, in lights. But since they have nothing of Malchut, why are they not completed by Bina?

But because the spirits were not completed into having a body below, on earth, they are also incomplete above, in the lights, since they extend from Malchut and need bodies to clothe in. And since they have no bodies, it is a flaw in the spirits, too, and they cannot receive their correction from above, in Bina.

All come from the left side and disappear from the eyes of man, and stand opposite them to harm them. They have three things as for the ministering angels, and three as for people. They have wings, they fly from the end of the world to its end, and they know what is destined to be, like the ministering angels. And three are as for people, who eat, drink, multiply, and die.

191) Once the spirits were created, those spirits remained behind the millstone of the Nukva of the great abyss. The Klipa opposite Bina is called “the great abyss,” and the Klipa opposite Malchut is called “the small abyss.”

In each of them there are male and female. The male is called “bedstone,” and the female is called “millstone.” Once the spirits and demons were created, He promptly sanctified the day, for He did not have time to make bodies for them.

On Sabbath, all the Dinim come out from her, then Malchut ascends to Bina and becomes like her. This is why the power of governance extends from Bina, for He admitted all those flawed spirits to the place of Nukva de Bina of the Klipa after the millstone of the Nukva of the great abyss. That Klipa completely surrenders under the Malchut de Kedusha, for which the flaw in the spirits disappears entirely, as long as they are there.

Since the sanctity of the day departs, at the end of Sabbath, and the spirits were not completed, they go out to the world and roam in every direction. The people of the world should be wary of them because then the whole of the left side and Hell awakens, a blazing fire.

And all those from the left side walk and roam in the world, and wish to clothe in a body, but cannot. At that time they should be watched. The sages have established that we should say a poem of afflictions, “Sitting in Hiding,” each time the fear of them is in the world.

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

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

180) “And on the seventh day God completed His work, which He had done.” The seventh day is the oral Torah, Malchut, since ZA comprises the six days, HGT NHY, and Nukva, Malchut, is the seventh. In it, the world was completed, for it is the existence of all.

It is written, “His work, which He had done.” It is not written, “And on the seventh day, God completed all His work, which He had done,” since the written Torah, ZA, elicited and completed everything through the writing, which are the Mochin that emerge and extend from the Hochma, from upper AVI. It follows that His work was still not completed on the seventh day, Malchut, except by ZA. This is why it is only written about it, “His work, which He had done,” and not “All His work.”

181) Three times it is written, “On the seventh day.” And on the seventh day God completed,” “And He rested on the seventh day,” and “And God blessed the seventh day.” “And on the seventh day God completed” is the oral Torah, Malchut, Nukva de ZA, the seventh quality of HGT NHY de ZA. With that seventh day, the world was completed and concluded.

Explanation: “And on the seventh day God completed His work, which He had done” is the foundation and root of the end of correction, which is to come after 6,000 years. The end of correction relates only to Malchut de Malchut, the essence of Malchut, which cannot be corrected during the 6,000 years. It follows that Malchut de Malchut is the purpose for whose revelation all the works of creation during the six days were created.

His ZA and Nukva are specific and general. ZA is the six days of creation, as well as the 6,000 years. It is a specimen in which all the details of reality come out without any deficiency, and appear in the 6,000 years one at a time.

The Nukva, seventh day, Malchut, receives from him the general, where all those items in the 6,000 years reveal her wholeness at the end of correction, on the seventh millennium. With respect to the future foundation and root, the seventh day is considered the end of correction, which was fashioned by all the details of creation during the six days of creation.

We bless, “You have dedicated the seventh day for Your name, the conclusion of the work of heaven and earth.” It is for Malchut, called “name.” “The conclusion of the work of heaven and earth” is the conclusion that is received from all the elements of creation in heaven and in earth during the six days of creation. As we end the blessing, “And you have blessed it from all the days, and sanctified it from all the times.”

Thus, the six days are the specific, and the seventh day is the general, the conclusion of the six days. In this respect, it is written, “And on the seventh day God completed His work, which He had done,” since the seventh day is the reception of the conclusion of heaven and earth, for with this seventh day, the world that received the conclusion was completed and concluded, and they were perfected.

And besides the conclusion implied in the word, “Completed,” it also applies to the Mochin on the seventh day, which always come in three lines emerging from three points—Holam, Shuruk, Hirik—of which it was written, “And He rested,” “And He blessed,” “And He sanctified.” “And He rested” is the left line; “And He blessed” is the right line; “And He sanctified” is the middle line. This is why it is written three times on the seventh day, “completed,” “rested,” and “blessed.”

“Completed” means the light of completion. “Rested” means the illumination of the Mochin on the left line. “Blessed” is the right line of the Mochin. All three are called “seventh,” as they are GAR. But the illumination of the middle line of the Mochin, implied in the words, “And sanctified it,” is not called “seventh,” as it determined with the Masach de Hirik. This is why it is not written, “And He sanctified the seventh day,” but “And He sanctified it,” which is the token of the covenant.

182) “And He rested on the seventh day from all His work, which He had done.” This is the foundation of the world. “And He rested” applies to the Yovel [jubilee/50 year anniversary], illumination of the left in Bina, the point of Shuruk. This is why it is written here, “From all His work,” since everything comes out from Him.

It is written, “And on the seventh day God completed His work, which He had done,” and not “All His work,” since the written Torah, ZA, elicited and completed everything through the writing, which are the Mochin that emerge and extend from the Hochma, from upper AVI.

In the word, “completed,” the completion of heaven and earth, it could not be said, “All His work,” since it was not yet competed, but only in Yesod [foundation] and Shoresh [root]. Only the written Torah, ZA, elicits and completes all the work through the Mochin of writing that emerge from Hochma, meaning through the illumination of Hochma that extends by the force and the Gevura from the left in Bina, who returns to being Hochma.

But in the words, “And He rested,” which is illumination of the left that extends from Bina, called Yovel, all the Mochin that bring the end of correction come out. This is why it is written here, “From all His work, which He had done,” since here ends all the work.

“And He rested” applies to Yesod, and not to Yovel, since the rest in it is more than everything. That is, the resting in illumination of Yesod is more revealed than the resting in the illumination of Yovel. That is, “And He rested” applies to the resting, illumination of Yovel, the left line in Bina. And it also applies to Yesod, which illuminates that illumination of Yovel to Malchut, since the illumination of the left is completed only in Yesod, in which the rest is complete.

183) The words, “And God blessed the seventh day” apply to the high priest, who blesses everything. The priest takes his share at the head of all who are seated, and the blessings are in him to bless everyone, and he is called “seventh.”

Commentary: “And blessed” is the illumination of the right line, extending from upper AVI, who are called “the high priest,” Hassadim in a never ending Zivug. The blessings are in him, and he is considered Rosh [head].

This is why the intimation comes to them, as it was said, “the priest takes his share at the head.” Both upper Abba and upper Ima are the Tefillin of the Rosh. This is the priest who takes his share at the Rosh. This also explains the two lines that illuminate in the seventh—the right line in the word, “blessed,” and the left line in the word, “rested.”

“Completed” applies to the foundation of the world. “Blessed” applies to the middle pillar, Tifferet. “Completed” applies to the illumination of Yesod, from the word, “all,” since Yesod is called “all.” “Blessed” applies to the middle pillar, to the illumination of the middle line, which determines between the right and left lines. It follows that he explains the three times seventh in the three lines. “Completed” is illumination of Yesod, right line; “rested” is the left line; “blessed” is the middle line.

184) The words, “And sanctified it” apply also to Yesod, for it is written, “And He sanctified it,” but it does not say whom, as in the verses, “completed,” “rested,” “blessed.” It applies to that place where the token of the covenant is present, Yesod, since the word, “it” comes from the word “token of the covenant,” as it is written, “and show me both it, and His habitation.”

The word “it” relates to Yesod, and the words “his habitation” relate to Malchut. Likewise, the one here relates to Yesod, since there are two discernments in Yesod: 1) the illumination of resting it receives from Yovel. This is why “rested” is Yesod. 2) The carrier of the Masach de Hirik, by which Tifferet determines the two lines, right and left. It is from that discernment that it was said here that the words “and sanctified it” are also Yesod because they determine between the two lines implied in the words, “rested” and “blessed.”

All those sanctities of above are in Yesod. From there they emerge to the Assembly of Israel, Nukva, to give her pleasures and bread of pleasure, as it is written, “From the one whose bread is fat, he shall yield royal dainties.” “From the one” is the complete covenant, Yesod. “Whose bread is fat” indicates that what was bread of affliction prior to the correction of Yesod has now returned to being bread of pleasure.

And who is the king in the verse? It is the Assembly of Israel, Nukva de ZA, to whom Yesod gives all the dainties of the world. And all the sanctities that emerge from above emerge from Yesod. It is written about it, “and sanctified it,” which is the token of the covenant, Yesod.

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

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

176) The Creator created the man in the world and corrected him so he would be whole in his work and correct his ways so he would be rewarded with the upper light that the Creator has concealed for the righteous. It is written about it, “Neither has the eye seen a God besides You, will do for the one who awaits Him.” “Neither has the eye seen a God besides You” is the hidden light. “Will do for the one who awaits Him” are the righteous.

177) By what will one be rewarded with that hidden light? He will be rewarded with it through engagement in Torah, since anyone who engages in Torah each day will be rewarded with a part in the next world. It will be considered for him as though he built worlds, since the world was built and perfected with the Torah, as it is written, “The Lord established the earth with wisdom, set up the heaven with intelligence,” the wisdom and intelligence of the Torah. It is also written, “And I was with Him as a master craftsman,” meaning that the Torah was His craft for creating the world.

The Creator made the world with spirit, and the world persists with spirit, by the spirit of those who study the Torah. It is even more so concerning the breath of the mouths of young students—the world stands and persists on them.

178) “How abundant is Your goodness, which You have concealed for those who fear You; You have wrought for those who take refuge in You, against the sons of men.” “How abundant is Your goodness” indicates the good that was hidden, the hidden light. “For those who fear You” means it was hidden for those who fear sin, who engage in Torah. “You have wrought” indicates the works of the work of creation, which was made and exists for those who study Torah, who draw the hidden light by their Torah.

“You have wrought” relates to the Garden of Eden, since in craftsmanship has the Creator made the lower Garden of Eden in the earth equal to the merit of the upper Garden of Eden, so the righteous can be strengthened there. “You have wrought for those who take refuge in You, against the sons of men,” since the lower Garden of Eden is against people, and the upper Garden of Eden is for the upper holy ones and not for people.

The words, “You have wrought,” relate to the upper Garden of Eden. Still, it is considered against people because there the righteous gather, meaning those who do their Master’s will. In other words, although the upper Garden of Eden is not for people, the righteous in the lower Garden of Eden still rise in the air to the upper Garden of Eden.

They fly in the air from there and rise up to the seminary of the firmament, in that Garden of Eden of above. There they fly and bathe in the dew of the rivers of pure persimmon, and come down and stay below in the lower Garden of Eden. And because the righteous rise up and gather there, although they must return and descend to their place, because of it, it is still considered against people.

179) “And the heaven and the earth were completed, and all their hosts.” “Completed” means that the works of above and the works of below were completed and finished. The heaven and earth indicate above and below: the heaven is above, in the upper worlds, and the earth is below, in the lower world.

“The heaven” indicates that the actions and craftsmanship in the written Torah, in the construction of ZA, were over. “The earth” indicates that the actions and craftsmanship in the oral Torah, in the building of the Nukva, were concluded. Actions mean VAK, and craftsmanship means GAR. “All their hosts” means the details in the Torah, the seventy faces of the Torah, which are the specifics of the construction of ZA, who is called “Torah.”

“And the heaven and the earth were completed” indicates that both ZA and Nukva, called “heaven and earth,” existed and were completed by one another. Heaven and earth are specific and general, ZON. ZA is the specific, since the Mochin emerge in it specifically, one at a time, and he gives them to the Nukva in whole, all at once. They need each other and are completed from one another in the specific that needs the whole, and the whole that needs the specific.

And all those hosts is the secrets of Torah, the purifications in the Torah, and the impurities in the Torah, meaning rules of purity and impurity that are written in the Torah. The army of letters has the words Tze, Bo [Tzava, (army)], where Tze [leave] implies the impurities, and Bo [come] implies the purities.

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

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

173) “And God saw all that He had done, and behold, it was very good.” Here is the correction of “it was good” that was not said on the second day because death was created in it. Here it was said, “It was very good.”

The friends interpreted the words, “and behold, it was very good,” to be said about death. Hence, the second day is also worthy of saying “it was good” in it, even though death was created in it, since here on the sixth day it became revealed that death is very good.

174) “And God saw all that He had done.” Did He not see what He had done before? But it is written, “And God saw all that He had done,” which means that He saw only after He had done. However, the Creator saw everything—both what He had already done, and before it was done. But the verse comes to add that He saw all the future generations and every novelty that was to appear in the world in each generation, even before they would come to the world.

The verse, “That He had done,” means the whole of the work of creation because in the work of creation, the foundation and root of all that would come and be innovated in the world was created. This is why the Creator saw even before it came to be, and placed everything in the work of creation

Because the work of creation is the foundation and root of all that would be, the Creator included in them seeing all the future that would come to the world throughout the generations.

The verse, “And to say unto Zion, ‘You are My people,’” means that you are in partnership with Me. I began the worlds and you finish them, since the Creator established the whole of reality in a way that people could complete the correction. And since the end of correction was left for people, they are partners in creation.

This is why there are two discernments in heaven and earth: 1) That which the Emanator has already corrected. This is called “the work of creation.” 2) The new heaven and earth, which are to appear after the end of correction, as it is written, “The new heaven and the new earth that I make.”

This is what The Zohar asks about the words, “and God saw all that He had done.” It means that the Creator saw only all what He had done in the work of creation, but not the heaven and the earth that were to be corrected by the good deeds of people, who are destined to do them in each generation. But does He not see before He does, even what is to be corrected in each generation through good deeds until the end of correction?

It explains that the words, “all” means all the good deeds that are to be renewed in each generation by the righteous. “That He had done” means the work of creation, which He had already done.

Since the correction of reality that was established by the Creator in the work of creation is the foundation and root of people’s corrections, it follows that the works of people are included in the work of creation. This is why seeing the future relied on seeing the work of creation that He had already done. That is, this seeing of the future, which he Had done, is the work of creation.

175) “And there was evening and there was morning, the sixth day.” What is the difference, that in the rest of the days of creation the letter Hey is not written, as it is written here, “the sixth day”? It does not say, “the first day,” “the second day”?

Here, when the world, namely ZON, had already been completed—since the work of creation has already ended, meaning the construction of ZON—the Nukva connected to the male in a single connection, meaning the Hey in the sixth, to be completely one, as it is written, “And the heaven and the earth were completed.” These are ZON that have been completed as one, meaning that ZON were completed by all the work of creation and were fully completed.

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

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

172) The words, “Let us make man in our image, after our likeness,” indicate that man consisted of VAK that consist of everything, Hochma as well as Hassadim, such as above, ZA de Atzilut. This is why it is written, “In our image, after our likeness.” Tzelem [image] indicates HBD de Mochin de ZA, and “image” indicates Mochin de Nukva.

In organs that are established in Hochma, as it should be, everything is in the upper correction, such as the correction of ZON de Atzilut in Kelim de NHY de AVI, in which he receives the Mochin de Hochma from AVI. Also, man is established in Kelim de NHY de ZON de Atzilut, in which he receives the Mochin de Hochma from ZON.

These Kelim de NHY are called “organs properly established in Hochma.” They are Bina and TM of the upper one, which fell at the time of Katnut to the domain of the lower one, and are not absent from the lower one even after they return to the upper one, since there is no absence in the spiritual. Hence, each lower one became fit to receive the Mochin of the upper one because it has the Kelim of the upper one, which are called NHY of the upper one that dress in the lower one.

The words, “Let us make man” are male and female. The name Adam [man] indicates male and female, and it is all in the upper, holy Hochma. Everything was done so as to be worthy of receiving the upper, holy Hochma, since Hochma is extended only through the Nukva. This is why man was created male and female. It is written, “In our image, after our likeness,” Tzelem is Mochin of the male, and image is Mochin of the female, so the male and female can be complemented in one another.

Hassadim are attributed to the male, and illumination of Hochma to the female. The male is completed in illumination of Hochma through the female, and the female is completed in Hassadim through the male. At that time man becomes one in the world and rules over everything, like the upper ZON, since there is no governance in the world that subdues the Klipot, other than Mochin that are complete with Hochma and Hassadim.

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