Autor: arhiprofesor

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477) “And the Lord said, ‘My spirit shall not abide in man forever, for he is also flesh.’” At that time, prior to the flood, the river that stretches out of Eden, from Bina, emitted a high Ruach [spirit] from the tree of life, ZA, and imparted in the tree, Nukva, and spirits that live inside people extended from them. Because of it, they lived many days.

The Sefirot are hundreds. And since the spirits of the living were drawn from Bina, people lived for centuries. The days of their lives were 700 years, corresponding to ZAT de Bina, and if in Gevurot then 800 years, as well as in 900 years. Hence, they lived many days until their wickedness went up on high and they stood at the door, as it is written, “Sin crouches at the door.” At that time the upper spirit from Bina departed from the tree, the Nukva, when the Neshamot flee from people.

That is, the upper spirit from Bina departed from the Nukva and only the Ruach of ZA remained in her while the Neshamot flee only from the side of ZA and his Nukva, as it is written, “My spirit shall not abide in man,” from Bina in man. “Forever” means giving her My spirit forever, when Neshamot from ZON flee from people. Therefore, since Bina never gives Neshamot [souls], and now there are Neshamot only from ZA, whose Sefirot are tens, the years of our lives are only 70 years, corresponding to ZAT de ZA, while if in Gevurot then 80 years, meaning by the grip of GAR, up to 100 years, when he seemingly passes and is cancelled from the world.

478) “For he is also flesh.” “Is also” is Moses because in Gematria, he is Shin–Mem–Hey (345), like Mem–Shin–Hey [Moshe (Moses)], who illuminates to the moon. It is for this force that people live long days in the world. The inner Daat of ZA is called Moses, and he extends the light of Bina to the Nukva, whose Sefirot are hundreds, hence people lived many days in her.

It is written, “And his days were one hundred and twenty years,” implying to Moses, who lived 120 years, and by whom the Torah was given. At the time of the giving of the Torah, he imparted life to people from that tree of life that comes out of Eden clothed in it from Bina. Had Israel not sinned, they would have always received the life from the tree of life and they would not have died. It is written, “Carved on the tablets,” indicating that there was freedom from the angel of death, since the tree of life—from whom eternal life extends—was extending downward.

479) This is why it is written, “For he is also flesh,” since “For he is also flesh” means Moses, clothed in the flesh of the body, the matter of imparting the eternal spirit of life depends on him. “For he is also,” which is Moses, gripped above and gripped below, meaning ZA of above is also called Moses. Hence the writing makes the precision, “For he is also flesh,” indicating that it refers to Moses of below, who is clothed in flesh.

That is, through the giving of Torah there will be freedom from the angel of death. Hence, Moses did not die, but was gathered from the world into the upper world, to ZA, where it illuminates to the moon, the Nukva. It is so because although the sun was gathered from the world, it did not die. That is, it is not cancelled but enters and illuminates to the moon. So is Moses, who parted from the lower world and illuminates to the moon in the upper world.

480) Also, “For he is also flesh” because by extending the spirit of life in people for a long time, the spirit returned to being flesh, like a body, following the lusts of the body and engaging in possessions of this world. The meaning of the words, “My spirit shall not abide in man forever, for he is also flesh” is that he will not extend the spirit of life in man for many days because by prolonging the time, the spirit is returned to being flesh.

481) All the generations that were perfected and came from Seth were all righteous and Hassidim. Afterwards they expanded in the world, begot children, and learned the crafts of the world, to destroy with spears and swords. That is, they lived by their swords until Noah came and corrected for them the correction of the world, and to toil and to correct the land. It is so because in the beginning they would not sow and plow, for they were living by their swords. But afterwards they needed it, as it is written, “While the earth remains, seedtime and harvest shall not cease.” Thus, at that time there were seeding and harvesting in the world.

482) The Creator is destined to correct the world and correct the spirit of life in people so they prolong their days forever, as it is written, “For as the days of the tree are the days of My people.” It is also written, “Death shall be swallowed up forever, and the Lord God shall wipe away the tear from all faces, and will remove the disgrace of His people from the whole earth, for the Lord has spoken.”

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1. KOZO BaMOChSaZ KOZO is actually HaVaYaH Elokeinu HaVaYaH [The Lord our God, the Lord], but instead of writing HaVaYaH Elokeinu HaVaYaH, each letter is replaced with the one next to it in the Hebrew alphabet.↩︎

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

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

470) “This is the book of the generations of Adam.” Three books open in the Nukva on Rosh Hashanah [New Year’s Day]: one of complete righteous, one of complete wicked, and one of intermediate. He explains only the one of complete righteous.

There is an upper book in Nukva, Bina, from whom comes everything. Writing, too, comes out from her.

There is a middle book in Nukva, which includes above and below, ZA, who includes Bina and Malchut together. It is called “the written Torah,” and it is Adam HaRishon from the four Behinot Adam in ABYA, Adam de Atzilut.

There is a third book in Nukva, called “The Generations of Adam,” an offspring of ZA, who is called Adam [man]. It is a book of complete righteous. It is written, “This is the book of the generations of Adam,” who is certainly a righteous, Yesod de ZA, bearing fruits.

The three books are three Mochin, RTS [Rosh, Toch, Sof] that ZA gives to the Nukva: 1) Mochin from Bina, the upper book. 2) Its own Mochin, the middle book. 3) Mochin from its Yesod, the third book, the book of generations, since offspring come out from Yesod, and not from any Sefira. It is also called “The Book of the Righteous,” since Yesod is called “righteous.”

It is written, “On the day when God created man, He made him in the likeness of God.” It is so because then, once The Book of the Generations of Adam was revealed, everything was established above and below, and both of them existed in one order. That is, the order of existence, the elicitation of Mochin of the bottom world, Adam and Eve, is equal to the order of existence of the upper world, ZON.

“He created them male and female” is an abstruse phrase. He should have said, “He created them man and woman,” since one was included in the other—the female was included in the male—when they were created, since they were two Partzufim, and afterwards He sawed them off.

471) It is written, “A strong tower is the name of the Lord; the righteous will run in it and is high.” “Righteous” is as it is written, “The book of the generations of Adam,” who is running in that tower. It is the tower of David, Malchut. This is the meaning of “A strong tower is the name of the Lord,” and it is all one. A tower is the name of Malchut in Gadlut—a tower means Gadlut. There is a secret here—known to those of faith—in the combinations of names that emerge from the words, “A tower of strength.” This is certainly the book of generations, meaning the righteous Yesod, who makes offspring through the tower.

Mem–Bet–Shin Ayin–Vav–Yod Mem–Yod–Tzadi etc., is a combination of 36 letters in twelve boxes, each box containing three letters. They come out from the verse, “A strong tower is the name of the Lord; the righteous and high will run in it,” the Lord is righteous.

In the length of the first column, Mem–Bet–Shin Gimel–Reish–Gimel Dalet–Tzadi–Bet Lamed–Kof–Hey, you find the four letters of Migdal [tower] in the initials. In the length of the second column, Ayin–Vav–Yod Vav–Vav–Hey Zayin–Dalet–Vav Shin–Vav–Hey, you find in the initials the four letters of Oz [strength] and the letter Shin from the word Shem [name]. In the length of the third column, Mem-Yod-Tzadi Yod-Tzadi-Dalet Hey-Yod-Yod Vav-Nun-Kof, you find four letters in the initials: Mem from the word Shem [name], and the letters Yod–Hey–Vav from HaVaYaH. You will find the bottom Hey of that HaVaYaH in the last letter in the name Lamed–Kof–Hey.

You will find the words, “The righteous … will run in it,” in the middle letters of the boxes in the width of the columns. In the width of the first column, Mem–Bet–Shin Ayin–Vav–Yod Mem–Yod–Tzadi, you will find two letters Bet–Vav and the letter Yod from the word Yarutz “will run.” In the width of the second column, Gimel–Reish–Gimel Vav–Vav–Hey Yod-Tzadi-Dalet, you will find Reish–Vav–Tzadi [Rutz (run)] from “will run.” In the third column, Dalet–Tzadi–Bet Zayin–Dalet–Vav Hey–Yod–Yod, you will find Tzadi–Dalet–Yod from Tzadik [righteous]. You will find the Kof from Tzadik in the name Lamed–Kof–Hey in the width of the last column, Lamed–Kof–Hey Shin–Vav–Hey Vav–Nun–Kof.

In the name Shin–Vav–Hey there is the Vav of VeNisgav [and high], and in the name Vav–Nun–Kof in the last column there is a Nun of VeNisgav. At the ends of the words of the length of the first column you will find the letters Shin–Gimel–Bet of VeNisgav, and you will find the name HaVaYaH Tzadik [the Lord is righteous] at the ends of the words of the length of the second and third columns.

472) Of course they lowered a book for Adam HaRishon, and in it he knew and attained the upper wisdom. It is written about it, “This is the book of the generations of Adam.” That book comes to the children of the gods, the sages of the generation, and anyone rewarded with looking in it knows in it sublime wisdom. They look in it and attain in it, and that book lowered the owner of the secrets, Angel Raziel, to Adam HaRishon in the Garden of Eden, with three appointed angels before him, guarding the book lest the external ones get hold of it.

473) When Adam came out of the Garden of Eden he was still holding that book. When he came out, the book fled from him. He prayed and cried before his Master, and He returned the book to him as before so the wisdom would not be forgotten from the sons of Adam and they would engage to know their Master.

474) Also, Hanoch [Enoch] had a book, and that book was from the place of the book of the generations of Adam. That book is the wisdom because it was taken from the earth and became an angel in the heaven. It is written, “And he was gone because God had taken him,” and he was the youth. He was called “youth” everywhere, as it is written, “Hanoch [educate] the youth,” indicating that Enoch was a youth because he became a serving youth for Divinity.

475) All the upper secrets were given to him, and he gives and passes them to all who are worthy of them, and do the Creator’s mission. A thousand keys were given to him, and a hundred blessings he takes each day and unifies unifications for his Master. That is, the Sefirot of Hochma are a thousand, and the Sefirot of Bina are a hundred. Keys mean ways of extension. The keys of the wisdom were given to him, as well as a hundred blessings of Bina. The Creator took him from the world so he would delight Him on high.

476) From that was the book—called The Book of Enoch—given to him, since when the Creator took him, He showed him all those upper secrets and the secret of the tree of life inside the garden, its leaves and its branches. In his book, we see all the secrets, everything that God had shown him when He took him on high. Happy are those upper Hassidim [pious ones] to whom the upper wisdom is revealed, and from whom it is never forgotten, as it is written, “The secret of the Lord is to those who fear Him, and His covenant to let them know it.”

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

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

464) When the generations of Cain were walking in the world, they would equalize and smooth out the earth, and they were similar to the angels above and to people below. It is so because Cain was of the filth of SAM who came over Eve, and who was an angel, as well as from Adam’s semen. Because of the mightiness of Cain’s children, with their walking, they made the mountains and the valleys in the land into a plain. When Aza and Azael fell from their place of Kedusha from above, they saw the daughters of men and sinned with them, begetting children. They are as it is written, “The fallen ones were in the land in those days, and also afterwards, when the sons of God came in unto the daughters of men and bore children to them.”

465) Cain’s sons were the sons of the gods because when SAM came up on Eve, he cast filth in her and she conceived and bore Cain. Hence, his form was not similar to that of the rest of the people because he was an offspring of an angel. Likewise, all those who come from the side of Cain were called “children of the gods” because their appearance was that of angels, who are called “gods.”

466) Even the fallen ones, who are the sons of Aza, Azael and Naama, are called “children of the gods,” as well, as it is written, “They are the mighty ones,” indicating diminution, for only they are the mighty ones and not the first fallen ones who were in the earth, since they were 60, as the count of above, opposite VAK, HGT NHY de ZA. It is written, “Those were the mighty ones who were from the world, men of renown.” It is also written regarding King Solomon, ZA, “Behold, it is the bed of Solomon; sixty mighty men around it.” Here, too, it is 60, but the first ones extend from VAK.

Also, “Those were the mighty ones who were from the world,” actually from the world, unlike the first fallen ones, who were Aza and Azael, who were from above the world. The world is the Nukva de ZA. Those fallen ones were established as the Merkava [assembly/chariot] of ZON and became part of the Nukva, who is called “world.”

467) “Actually from the world” means that they were given for a Merkava for the Nukva, whom the Creator took from the lower world. After they fell into the lower world, scrutinies were made of them, and those scrutinies connected into the Nukva’s Merkava. But the first fallen ones did not have anything of the lower world because they were angels in heaven, as it is written, “Remember Your Rachamim [mercy], O Lord, and Your Hassadim [kindnesses], for they are from the world,” meaning that the Creator took the Rachamim and Hassadim from the lower world to be a holy Merkava above, and they are the first patriarchs.

“Your Rachamim” are Jacob and “Your Hassadim” are Abraham, who rose from the lower world. They were rewarded with being a Merkava for ZON above because the patriarchs are the Merkava. Here, too, they are the mighty men that are from the world, who also rose from the lower world and connected above in the Merkava of ZON. “From the world” is Solomon’s bed, the Nukva, but from the Gevura, as it is written, “Behold, it is the bed of Solomon; sixty mighty men around it.” All of them, all sixty mighty men around Solomon’s bed are called “the children of the gods.”

468) When the Creator created the man, He created him in the Garden of Eden and commanded him seven Mitzvot [commandments]. He sinned in the tree of knowledge and was expelled from the Garden of Eden. Two angels of heaven, Aza and Azael, said to the Creator, “If we were in the earth, like the man, we would be righteous.” The Creator told them, “Can you overcome the evil inclination, which is governing on earth?” They said to Him, “We can.” Promptly, the Creator dropped them from heaven. When they came down to earth, the evil inclination entered them, as it was said, “And they took for them women.” They sinned and were uprooted from their Kedusha.

469) All the plantations, which are the Sefirot de ZON, were concealed, and fine Reshimot were in one place, in Malchut. Afterwards the Creator uprooted them from there and sent them elsewhere, to Bina, where they existed, meaning obtained their Moachs.

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

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

460) “Sin crouches at the door.” “At the door,” the door of above, from which Dinim come out for the bad deeds of the people of the world. A door is as it is written, “Open for me the gates of Tzedek [justice],” the gates of Malchut, who is called Tzedek. The sin, the angel of death who is destined to avenge you, crouches at that door of Malchut.

461) Adam was born on Rosh Hashanah [(Hebrew) New Year’s Day] above and below, in ZON, who is called “the upper Adam,” and in the Adam of below. There is Rosh Hashanah above, ZON, when they are in Din, and there is Rosh Hashanah below, Rosh Hashanah when it is the sixth day of the creation of the world, in which the lower Adam was created. By that he tells us that Adam was created in Din because he was created on Rosh Hashanah of below, which extends from its corresponding Behina above, from Rosh Hashanah of above, ZON during the Din.

On Rosh Hashanah, the barren are visited. How do we know it was on Rosh Hashanah? Because it is written, “And the Lord visited Sarah.” “The Lord” indicates that the visiting was on Rosh Hashanah, since wherever it is said, “And the Lord,” it indicates ZA and his courthouse, which is Rosh Hashanah of above.

And because Adam was born on Rosh Hashanah, he was born in Din, and at time when the world stands in Din. Hence, of course sin crouches at the door, who is the angel of death, to avenge you, as it is written, “And unto you is its desire,” meaning of the angel of death, to punish you until he destroys you.

462) “Sin crouches at the door, and unto you is its desire, and you will rule over it,” as it is written, “And you preserve them all,” meaning Malchut, called “You preserve all,” even the Klipot. Thus, the Creator does not control, meaning His dominion is not revealed unless when the wicked of the world are destroyed. For this reason, when the angel of death destroys them, the Creator will rule over it and will not let it harm the world because it is written, “And you,” which is Malchut, “will rule over it.”

That is, Malchut will rule over the angel of death after he has already executed judgment against the wicked, and will no longer let it harm the people of the world. The words “And you” in the verse, “And you will rule over it,” are the name of the Malchut.

463) The governance is in the connection of the dispute to sentence them and to keep the Din. “And you will rule over it” means that Malchut reveals her governance through the angel of death, as he punishes the sinners. Also, “You will rule over it” by repentance. If he repents, he will rule over the evil inclination and the angel of death.

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

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

458) “And the Lord set a token for Cain.” He placed on him one of the 22 letters of the Torah, the letter Vav, to protect him, since the letter Vav is a token of the covenant with which he was rewarded after he had repented and took upon himself the keeping of the covenant.

Rabbi Yehuda said, ‘And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and killed him.’ ‘In the field’ means a woman. Hence, Cain killed Abel because of a woman, since from the side of a woman, the left side, he inherited the power of murdering, the side of SAM, which caused death to the entire world by seducing Adam and Eve with the tree of knowledge. Cain envied Abel for the Nukva, the additional Nukva that Abel had.

The meaning of the soul of Cain and Abel is that Abel is MI and Cain is ELEH. It is known that MI extend from upper AVI, and ELEH extend from YESHSUT, which are two females in AVI, Man’ula and Miftacha [lock and key respectively]. But they emanated to YESHSUT only in Miftacha, who is one Nukva. It follows that Cain, who was extended in the form of ELEH, had only one Nukva, Miftacha. But Abel had two females, of Man’ula and of Miftacha. This is why Cain envied Abel for his additional Nukva, the Nukva de Man’ula.

Rabbi Hiya said, “But we see the reason for Abel’s killing, as it is written, ‘But to Cain and to his offering He did not respond, and Cain became very angry’ for his offering was not accepted, and not because of a Nukva, as Rabbi Yehuda said.” Rabbi Yehuda told him, “So it is that Cain was angered by his offering not being accepted, and everything was before him when he killed Abel, meaning the envy for the additional Nukva, too.”

459) “And the Lord said unto Cain … If you do well, moreover; and if you do not do well, sin crouches at the door.” The Creator told him, “If you improve your works then moreover. “Moreover” [which can also mean “strength” in Hebrew] is as it is written of Reuben, Jacob’s first born, “Reuben, you are my firstborn, my might, and the first of my strength,” since the firstborn always has merit and advantage in everything, and depends on his works. This is why the Creator said to him, “If you do well.” “And if you do not do well, sin crouches at the door.”

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

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

437) “And the serpent was cunning.” The serpent is the evil inclination, who seduces to sin. The serpent was really a serpent, but indeed, it is all one because it was SAM and was seen riding a serpent. The shape of the serpent is Satan, the evil inclination, who seduces people to sin and then rises and slanders. Thus, it is all one. It can be said that the serpent is the evil inclination, and it can be said that it is a real serpent.

438) At that time Angel SAM descended from the heaven and rode that serpent, and all the people saw his shape and fled from him. SAM and the serpent engaged in conversation with the woman and caused death to the world. Indeed, it is with wisdom that SAM brought curses upon the world, that he cunningly seduced them into sinning, and sabotaged the first tree that the Creator created in the world, Adam HaRishon.

439) That matter depended on SAM, him robbing the Mochin and the blessings from Adam HaRishon with his cunningness, making him sin with the tree of knowledge. Finally, the other holy tree came, Jacob, and took the blessings back from SAM so Angel SAM—Esau’s minister—would not be blessed from above, and so that Esau would not be blessed below, since SAM and Esau were built by the ruin of Adam HaRishon. Through the ruin of SAM and Esau, the Kedusha is rebuilt, hence because SAM robbed the blessings from the Kedusha with his cunningness, Jacob retook the blessings from SAM and from Esau with cunningness.

And the reason why it was specifically Jacob who grew strong in that is to return the theft that SAM stole from Adam HaRishon because Jacob was similar to Adam HaRishon. Jacob’s beauty was as the beauty of Adam HaRishon, hence as SAM denied the blessings from the first tree, who is Adam HaRishon, Jacob, who is similar to Adam HaRishon, denied the blessings from SAM above, and from Esau below. Everything that Jacob took, he took from his own, which SAM stole from Adam HaRishon. This is why it is written, “And a man struggled with him,” being SAM.

440) “And the serpent was cunning.” The serpent is the evil inclination; it is the angel of death. And because the serpent is the angel of death, it caused death to the whole world, seducing Eve to sin with the tree of knowledge. It is written, “The end of every flesh has come before Me,” meaning the angel of death, who puts an end to every flesh, taking the souls from every flesh and is called so, “the end of every flesh.”

441) The serpent started with Af [“although” but also “ire”], saying “Although God said.” Thus, he brought with him ire and anger to the world. He said to the woman, “With this tree the Creator created the world,” since the world was created by the Nukva. “Therefore, indeed eat from it and you will be as God, knowing good and evil, and you, too, will be able to create worlds through the Nukva.”

ZA is Elokim. His name is the Nukva, the tree of knowledge of good and evil. Therefore, if you eat from the tree of knowledge, which is his name, meaning they would cling to the Nukva and to her abundance, “And you will be as God,” like ZA, “And you’ll be able to create worlds like him.”

442) The serpent did not say that because had he said, “With this tree the Creator created the world,” it would have been good because the tree is like an axe in the hand of the one who carves with it, since the tree of knowledge is the Nukva de ZA. Had he said that ZA created the world through the Nukva, he would have been telling the truth because he is operating in the Nukva like an axe in the hand of the one who carves with it, for the Nukva has nothing of her own except that which ZA gives her. It follows that the operator is ZA, and this is certainly true.

However, the serpent did not say so. Rather, he said, “The Creator ate from this tree,” meaning that ZA received abundance from the Nukva, and then ZA created the world. Every craftsman hates his friend. Eat from the tree of knowledge and you, too, will be able to create worlds. But this is a complete lie because the Nukva receives everything from ZA, which is why he said, “Because God knows that on the day you eat from it your eyes will open and you will be as God, knowing good and evil.” Because He knows that you will be as God and will create worlds like Him, He commanded you not to eat from it.

443) All his words were lies. He was lying even in the beginning of the words, as it is written, “Although God said, ‘You shall not eat from any tree of the garden,’” it is not so because it is written, “From any tree of the garden you may eat,” so He permitted him everything.

444) Rabbi Yosi said, “The Creator commanded him on idol worship, on blessing the Creator, on the judges, on bloodshed, and on incest.” But how many people were in the world of whom the Creator had to warn him? All those seven Mitzvot were only on that tree, the tree of knowledge, since all those Mitzvot cling to it.

445) Anyone who takes the tree of knowledge—the Nukva alone without her husband ZA—separates between ZA and Nukva. It follows that he takes her imparting in the masses below in the separated BYA, where there are the Klipot, which cling to the tree of knowledge.

By that, he takes upon himself the prohibitions of idol worship, bloodshed, and incest: 1) He breaches with idol worship in those appointed ministers to whom he extends the abundance from the tree of knowledge. It follows that he is working for the appointed, which is idol worship. 2) He breaches with bloodshed because the power of bloodshed depends on that tree, for it is on the left side, Gevura. By that, SAM, Esau’s minister was appointed. 3) He breaches with incest because the tree of knowledge is a woman. It is called “a woman,” Nukva de ZA, and it is forbidden to summon a woman alone, but together with her husband, so he will not be suspected of incest. The sin of the tree of knowledge is that he took the Nukva alone without her husband.

For this reason, in all seven Mitzvot, he was commanded with the prohibition of that tree, the tree of knowledge. Once he ate from it, he breached in all of them because they are all gripped to it.

446) Rabbi Yehuda said, “Of course this matter, the prohibition of the tree of knowledge, is so, since it is forbidden to be alone with a woman unless her husband is with her.” What did that wicked one, SAM, do? He said, “But I have touched that tree and did not die. You too, come near and touch it with your hand and you will not die.” He added that of his own, for touching was not forbidden, but eating.

447) Promptly after she touched the tree of knowledge, it is written, “And the woman saw that the tree was good to eat.” Rabbi Yehuda said, “That tree was emitting fragrances, as it is written, ‘As the smell of a field which the Lord has blessed.’ And because the scent was coming up from it, she coveted it, to eat from it.” Rabbi Yosi says, “Her seeing brought her the coveting to eat from the tree of knowledge, and not the smell, since it is written, ‘And the woman saw.’” Rabbi Yehuda told him, “But after the sin it is written, “And the eyes of both of them were opened.’ Thus, she did not obtain seeing until after the eating. But prior to the eating she obtained only smelling.”

Rabbi Yosi told him, “That seeing prior to the eating was in the measure of the tree, a female light, and that seeing brought her the coveting. But the seeing that she obtained after the eating was to a great extent in regard to the tree. This is why it is written, ‘And the eyes of both of them were opened,’ as it is written, ‘And the woman saw.’ The words ‘The woman’ are accurate, showing that the seeing was in the light of a female.”

448) “And the woman saw that the tree was good.” It is written, “…and took of its fruit.” She saw and she did not see that the tree was good. She saw that the tree was good but she could not decide, since it is written, “…and took of its fruit,” and it is not written, “And she took from it,” from the tree, since she did not make up her mind that the tree was good.

By taking from its fruit and not from the tree, she clung to the place of death and caused death to the entire world, separating life from death because the Yesod, attached to the Nukva, is called “bearing fruit,” and the Nukva is called “fruit.” When the Nukva is alone, without the Yesod, she is death. And when she took from the fruit and not from the tree, it is found that she clung to the place of death, and separated the Yesod, which is life, from the Nukva, which is death, when she is separated from the Yesod.

That sin caused the separation of Nukva from her husband, ZA, since the voice, ZA, and the speech, Nukva, never part, and one who parts the voice from the speech—ZA from Nukva—becomes mute and cannot speak. And when the speaking is denied of him, he is given to the dust. This is why he was told, “And unto dust you shall return.”

449) “I was mute silent; I held my peace from good,” said the Assembly of Israel, Nukva de ZA, during the exile. It is so because the voice, ZA, leads the speech, the Nukva. And since she is in exile, the voice is separated from her, and the speech—Nukva—is not heard. This is why the Nukva said, “I was mute silent,” since “I held my peace from good,” meaning ZA, who is called “good,” and who is the voice. It turns out that the voice is not going with her.

At that time Israel say, “Unto You are silence and praise.” “Silence” is the praise for David, since Nukva is called “praise” when she is in Gadlut. She becomes silence in the exile, she is muted, soundless. “Unto You,” Israel say to ZA, For You is she silent and mute, since the voice, ZA, has moved away from her.

450) “And she took of its fruit.” Eve squeezed grapes and gave it to Adam. By eating them they caused death to the entire world because death resides in the tree of knowledge. It is the tree that governs in the night, the Nukva, “The small light for the governances of the night.” It is written about her, “She rises while it is still night.” And when she governs at night, all the people in the world taste the taste of death, since sleep is one part of 60 of death.

However, those faithful ones hurry and give her their Nefashot [souls] as deposits, saying before they go to sleep, “In Your hand I commit my spirit.” And because the Nefashot are deposited in the Nukva during the governance of the taste of death, they are not harmed, and the Nefashot return to their places by morning, meaning to the bodies. It is written about it, “And Your faith in the nights,” for faith, the Nukva, rules at night.

451) “And the eyes of both of them were opened.” They were opened to know the evils of the world, which they did not know thus far. Once they know and their eyes were opened to know evil, it is written, “And they knew that they were naked,” for they lost the upper brightness that was hovering over them. It departed from them and they were left naked.

452) “And they sewed fig-leaves,” meaning they clung to cover in the shades of the tree from which they had eaten because the leaves of the tree cast shade beneath them. There is a shade from the Kedusha, as it is written, “In its shade I delighted to sit,” and there is a shade from the Klipa, as it is written, “God has made one opposite the other.” Once they sinned in the tree of knowledge, it cast upon them the shade of the tree of death, which is the shadow of death. And where they initially had the upper brightness, which was hovering over them, they were now in the shade of the Klipa, called fig-leaves.

“And made themselves girdles.” Once they knew of this world and clung to it, they saw that this world was led by those leaves of the tree and made themselves strengthening by which to be strengthened in this world. It is so because prior to the sin the world was led only by the Kedusha. By the sin of the tree of knowledge they cast the Mochin from the degrees of Kedusha, the Klipot were filled by the ruin of the Kedusha, and the guidance was placed in the hands of the Sitra Achra, as it is written, “The earth was placed in the hand of the wicked.”

It follows that along with the sin of the tree of knowledge, the fig-leaves, which are the shades of the Sitra Achra that dominated this world, were given power and governance. Then they know every kind of charm in the world and wish to gird arms because of those leaves of the tree to protect themselves.

453) Three entered the Din and were sentenced, the serpent, Adam, and Eve. The bottom world has been cursed and did not return to its state due to the filth of the serpent, until Israel stood by Mount Sinai. At that time the filth stopped.

454) After the sin the Creator clothed them in clothes that the skin enjoys and not the Nefesh, as it is written, “Garments of skin.” Initially, they had garments of light, which the upper ones would use on their way up, since high angels would come to Adam HaRishon to enjoy that light, as it is written, “You have made him a little lower than God, and You crown him with glory and majesty.” But now that they sinned they were given garments of leather, which the skin enjoys, the body and not the soul.

455) Afterwards they begot the first son, who was the son of the filth of the serpent. Two came over Eve, Adam and the serpent. She conceived from them and begot two, Cain and Abel. One came out to the side of its progenitor, and the other came out to the side of its progenitor. Their spirit was separated—one to the side of Kedusha and one to the side of Tuma’a. One resembles its Behina, and the other resembles its Behina, the side from which they emerged.

By heeding the advice of the serpent, he cast his filth in her, and the filth of the serpent mixed in Eve’s body. Later Adam came up on her, and it is considered that she was impregnated from both, from the serpent’s filth and from Adam HaRishon’s Kedusha. First emerged Cain, who was mixed with the serpent’s filth. Afterwards, once the filth had come out of Eve along with the birth of Cain, Abel came out in the Kedusha of Adam HaRishon.

456) All the sections of evil kinds, spirits, demons, and charmers come from Cain’s side. From Abel’s side extend more Rachamim [mercies] to the world, but not in completeness. It is like a good wine mixed with bad wine. The world was not corrected by him until Shet [Seth] was born and all the generations of the world’s righteous were related after him, and the world was established with him, while from Cain came all the insolent, sinners, and wicked of the world.

457) When Cain sinned he feared because he saw before him various armed camps that came to kill him. When he repented, he said, “Behold, You have driven me this day from the face of the earth, and from Your face I will be hidden … and whoever finds me will kill me,” for he feared the camps that came to kill him.

“From Your face I will be hidden” because he said, “I will be hidden and ruined from my structure,” since Cain was a husbandman, and once He drove him out of the land, his whole structure came apart and nothing was left for him in the world. Moreover, “From Your face I will be hidden,” as it is written, “And He did not hide His face from him.” It is also written, “And Moses hid his face.” Cain said about that, “From Your face I will be hidden,” saying “I will be hidden from Your face so I am not noticed.” Hence, “Whoever finds me will kill me.”

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

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

432) “And the Lord God commanded the man, saying, ‘From any tree of the garden you may eat.’” A command is nothing but idol worship. “The Lord” is the blessing of the Creator; “God” is the judges. “The man” is bloodshed; “Saying” is incest. A command is nothing but idol worship means that anywhere where it is said “Command,” it implies prohibition of idol worship. Here, too, the word indicates “Commanded” means He forbade him to idol worship.

Here Adam HaRishon was commanded seven Mitzvot [commandments]. “Commanded” is idol worship; “The Lord” is the prohibition of the blessing of the Creator; “God” is the judges, who sentence justly; “The man” is the prohibition on bloodshed; “Saying” is the prohibition on incest. “From any tree of the garden,” and not what is stolen, “You may eat,” and not an organ from an animal.

“From any tree of the garden you may eat” indicates that He permitted him to eat everything, even the tree of knowledge, but he should eat them in a unification, and the tree of knowledge was not in unification with the rest of the trees of the garden.

433) We see that Abraham ate from the tree of knowledge, and Isaac and Jacob and all the prophets ate from the tree of knowledge, yet they lived. But the reason is that that tree, the tree of knowledge, is the tree of death. Anyone who takes it in itself alone dies because he has taken the potion of death. The meaning of the tree of knowledge is the Nukva de ZA. We should always unify her with the rest of the trees of the garden, the Sefirot de ZA, and then we can eat and receive the abundance from her, who is the tree of knowledge.

This is the manner in which Abraham, Isaac, and Jacob and all the prophets ate from her. But one who does not unify the Nukva with ZA her husband, but extends from her herself alone, then she is the potion of death, as it is written, “For in the day that you eat from it you will surely die,” meaning from her alone because he separates and cuts the plantations, separating the Creator from His Divinity. This is why his sentence is death.

434) Adam HaRishon was pulling on his foreskin, separating the holy covenant, Yesod de ZA, from his place and portion, from Divinity. Hence, he was certainly pulling on the foreskin, leaving the holy covenant, the unification of the Creator and His Divinity. He clung to the foreskin, the Klipa, which separates the Creator from His Divinity, and was tempted by the words of the serpent.

435) “And from the fruit of the tree … ‘You shall not eat from it’ … lest you die.” “From the fruit of the tree” is the woman, Nukva de ZA. “You shall not eat from it” because it is written, “And her legs go down to death,” meaning that the legs of the Nukva descend to the Klipot, where there is death, meaning if he extends abundance only from her when she is not in Zivug with her husband.

It cannot be said that the tree of knowledge is the Sitra Achra and is not the Nukva de Kedusha because there are fruits in the Nukva de ZA and it can be said about her, “And from the fruit of the tree.” But in the Sitra Achra there are no fruits because another god is sterile and does not bear fruit. So how does the text say about it, “And from the tree of the garden”? Indeed, it is written, “On the day when you eat from it you will surely die.” This is why the tree is called “the tree of death,” although it is the Nukva de Kedusha, as it is written, “And her legs go down to death,” even though she herself is life and Kedusha.

436) That tree, the tree of knowledge, was watered from above. It grew and was glad, as it is written, “And a river comes out of Eden to water the garden.” “The garden” means Nukva de ZA. That river, Bina, enters the Nukva and waters her, giving her Mochin de Gadlut, and everything becomes one. Through these Mochin, ZA and Nukva became one because from there down, below Nukva de ZA, there is already separation and they cannot receive those Mochin, as it is written, “And from there it parted.” It is so because below the garden it is already separated and is not entirely Godliness, since NR de BYA below the Nukva are not Godliness.

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

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

418) “And no shrub of the field was yet in the earth … for the Lord had not showered rain upon the earth.” “And no shrub of the field” are large trees after they were planted but were still small. “And no shrub of the field was yet” does not mean that they did not exist but that they were still small.

419) Adam and Eve were created side by side. Why weren’t they created face-to-face? It is because it is written, “For the Lord had not showered rain upon the earth,” and the Zivug de ZON was not yet as it should be. When Adam and Eve of below were established and were returned to face-to-face, they were established as face-to-face above, as well.

First, Adam and Eve were two Partzufim because Eve was regarded as Adam’s left line and was not a Partzuf in and of herself, since the Zivug of ZON, who beget them was still incomplete, as it is written, “For the Lord had not showered rain upon the earth,” meaning that the Zivug of ZON was still not in its place. This is so because the Lord is ZA, earth is his Nukva, and ZON were not established face-to-face before Adam and Eve were established face-to-face.

The reason for it is that there are two Iburim [pl. of Ibur (conception)] for each degree. In the first Ibur he obtains VAK without a Rosh, and in the second Ibur he obtains the Gadlut. In the first Ibur, each upper one raises its lower one to it and corrects it. But in the second Ibur the lower one rises to its upper one by itself, by raising MAN. It is so because the first Ibur occurs when the upper one obtains the first Gadlut, which is still not PBP [face-to-face], but in Mochin de Achoraim, which returns to it the letters ELEH that fell from it. They come with its lower one for then the lower one rises along with them because it is attached to the letters ELEH. Thus, in the first Ibur, the upper one raises the lower one.

Once the lower one receives Katnut there and wishes to receive the Mochin, it then rises for MAN to the upper one by itself. By that, the upper one mates and extends the second Gadlut, correcting the upper one with a Zivug PBP, giving Mochin to the lower one. Thus, as long as the lower one did not rise for MAN to the upper one to receive there the Mochin of PBP, the upper one is in Mochin de Achoraim, too. And because the lower one is the cause and the reason for the elicitation of the Mochin de PBP in the upper one, it is considered that the lower one precedes the upper one because the spiritual first and next mean cause and consequence.

420) How do we know that? We learn it from the tabernacle, as it is written, “The tabernacle was erected,” indicating that another tabernacle was erected along with it, a tabernacle of above, which is the Nukva. The tabernacle above was not erected before the tabernacle below was erected. Here, too, when it was erected below, when Adam and Eve obtained PBP, it was erected above, meaning ZON of above obtained the PBP. And because it was still not established above, meaning that ZON were still not established in PBP, Adam and Eve were still not created PBP.

He proves that ZON were still not PBP, as it is written, “For the Lord God had not showered rain upon the earth,” indicating that they did not have a Zivug PBP because “The Lord God” is ZA, and earth is the Nukva. For this reason the text ends, “And there is no man,” meaning that it was not as it should be, PBP, but in two Partzufim.

421) When Eve was completed, when she was sowed off and was established with him PBP, Adam was completed. Adam was not completed prior to that because Eve is regarded as the lower one compared to Adam, hence she is the reason for the elicitation of Adam’s Mochin. Thus far the letter Samech was not written in the portion because Samech indicates the Nukva, and she was not yet included in Adam, in two Partzufim.

The reason why it was said, “Thus far the letter Samech was not written in the portion,” and it was not said, “In the Torah,” is that in the previous portion there is the letter Samech, as it is written, “Sovev [surrounding] the whole earth,” and only in this portion of Adam’s creation there is no Samech until it is written, “And closed [Yisgor] flesh in her stead.”

Although Adam HaRishon had a Nukva before Eve was established, whose name was the first Lilit, meaning that he had a Samech before Eve was created, but Samech means assistance, the assistance of ZON above, once they were returned to PBP. It is so because then PBP are considered that the male and female became adjacent to one another, strengthening one another, for as the Nukva is strengthened by ZA with the light of Hassadim, ZA is strengthened by the Nukva with the illumination of Hochma.

It is written, “Adjacent forever and ever, made in truth and uprightness.” “Adjacent,” since the male and female are adjacent to each other, PBP. This explains that Lilit was not called Samech because she did not cause assistance above, meaning Mochin de PBP.

422) “For the Lord God had not showered rain upon the earth,” meaning that ZON were still not PBP because one supported the other. ZON PBP support Adam and Eve to be PBP. Likewise, Adam and Eve PBP support the ZON to be PBP. The lower world, Adam and Eve, dwellers of this world, when it was established and Adam and Eve were returned to being PBP and were established, the Samech was above, and ZON, too, were returned to being PBP.

Prior to it, before ZON returned to being PBP, the work below was not as it should be. That is, the work and construction of Adam and Eve PBP could not be carried out because “The Lord God had not showered rain upon the earth,” meaning that ZON were still not PBP.

Thus, they are dependent on each other. ZON are dependent on the PBP of Adam and Eve, and vice versa—Adam and Eve are dependent on ZON. The PBP de ZON are dependent only on Adam’s raising of MAN, and the PBP of Adam are dependent on the Mochin of PBP of ZON. The Mochin of PBP of ZON necessarily precede the PBP of Adam and Eve, but because Adam’s MAN is the reason for the elicitation of Mochin de PBP de ZON, they are regarded as preceding because first and next in spirituality, where there is no time, mean cause and consequence.

423) “And a mist went up from the earth.” This is the correction of below, of the man, which precedes the PBP of ZON. Afterwards, “And watered the whole of the face of the ground,” when PBP of ZON came out. ZA watered Malchut, the ground, since “And a mist went up from the earth” means that the craving of Nukva will rise to the male, for the raising of MAN of the lower one to the upper one is considered the female’s craving for the male.

Each upper and lower are male and female, and the lower one is considered Nukva compared to its upper one. Also, raising MAN is considered her craving because it rises only by the force of the craving. “And a mist went up from the earth” means that MAN rises from the Nukva, from the lower man, considered Nukva in relation to ZON, his upper one, and then the PBP of ZON come out, “And watered the whole of the face of the ground.”

What is the reason that he did not shower rain? It is because ZON were not PBP because there still wasn’t the correction of which it is written, “And a mist went up from the earth,” meaning that Adam had not raised MAN to ZON, and without Adam’s MAN, the Mochin de PBP of ZON do not come out. For this reason, the work of PBP awakened in ZON from the lower earth, from Adam and Eve.

424) Smoke rises from the earth first, and the cloud awakens. Afterwards everything connects to one another. It is similar to the rising of MAN from what is customary in this world in pouring down of rains. First, mist and smoke rise up from the earth, from below upward. From them, clouds awaken above, which bring down the rains from above downward.

Similarly, the smoke of the offering that is burned on the altar awakens and ascends in the raising of MAN from below upward in ZON, and makes wholeness above. The Mochin PBP come in them, which are the wholeness of the ZON, and everything connects to one another—the Mochin de PBP come out and mate PBP, both above and below.

Similarly, above—in the upper ones themselves—the awakening always begins from the lower to the upper, and then everything is completed. Above, too, each lower degree raises MAN to its adjacent upper one, and the upper one to the one above it. Everyone raises MAN, first up to the highest one, then the abundance is poured from Ein Sof from above downward and descends from degree to degree, from each upper one to its lower one until they come down.

Thus, in relation to MAN, each lower one precedes its upper one. In relation to MAD, the Mochin imparted from above, each upper one precedes its lower one. If the Assembly of Israel, the Nukva, was not initially in awakening, ZA would not awaken opposite her above. By the craving below, it was completed above.

This gives the reason for the necessity to raise MAN for Mochin. We should understand it from the Nukva with ZA, where ZA is covered Hassadim and never awakens for Hochma like the Bina, but the Nukva needs illumination of Hochma. It follows that as long as the Nukva does not raise MAN to ZA, ZA has no need to extend Mochin from AA. But following the Nukva’s raising of MAN he extends the Mochin of illumination of Hochma from AA for her and they obtain the Mochin de PBP.

This reason is sufficient for all the degrees of Atzilut because they are all in Hassadim, and only the Nukva needs illumination of Hochma. Afterwards, for the birth of ZON, ZON rise to the degree of AVI and the Nukva becomes like Ima, in covered Hassadim. Now it follows that only the lower Eve needs illumination of Hochma instead of the Nukva de ZA needing illumination of Hochma. For this reason the Mochin of Adam are now dependent on Eve, who awakens her upper one, Adam, to raise MAN to ZON for extending illumination of Hochma. Likewise are ZON toward their upper ones etc., until the extension of abundance from Ein Sof.

425) Why is it written, “And the tree of life inside the garden, and the tree of knowledge of good and evil,” if the tree of knowledge is not in the middle of the garden? Rather, the tree of life is 500 years away, and all the waters of Beresheet divide under it. It is 500 years away because the tree of life is right in the middle of the garden, regarded as the middle line, hence it includes and imparts of the five Sefirot in Bina—each of which is a hundred—to the garden, Malchut, year. This is the meaning of the tree of life being 500 years away, that it walks and gives the five Sefirot KHB TM in Bina to the year, the Malchut and the garden. Also, it takes all the waters of Beresheet, all the Mochin in Bina that returned to Hochma, who is called Resheet, and they divide below it.

426) Why are all the waters of Beresheet divided under the tree of life? After all, that river that stretches out of Eden, Bina, is on the garden and enters it. That is, the Mochin that the tree of life illuminates in the garden are from the river, from Bina, and from Bina the waters divide into several sides because the Mochin do not illuminate in Bina but in the three points Holam, Shuruk, Hirik, which are the division of the Mochin into three sides right, left, and middle. The garden takes all three sides in the Mochin, then they come out and are imparted from her to the lower ones, and divide into several streams below.

As the garden received the Mochin in the division into three sides—right, left, and middle—when it imparts to the lower ones, they receive by the division into three sides, as well, as it is written, “Will satiate all the beasts of the forest,” where each of the lower ones receives from its corresponding Behina in the Mochin of the Nukva.

The Mochin come out from the upper world, Bina, where they come out in three sides and Bina waters the Mochin to those upper mountains of the pure persimmon, which are HGT de Bina. Afterwards, when they reach there from HGT de Bina to the tree of life, ZA, the Mochin, too, divide into every side according to its way—right, left, and middle. Therefore, they also divide so in the garden, which receives from the tree of life, and also in BYA, who receive from the garden.

427) The tree of knowledge of good and evil is in the middle, between the good, right, and the evil, left. Why is it called so if that tree is not in the middle but leans to the left more than to the right? It is so because it sucks from both sides, right and left. It knows those to whom it clings, like one who sucks from the sweet and from the bitter. And because it sucks from both sides and knows them, as it clings to them and is in them it is called “good and evil.”

This is why the Nukva is called “the tree of knowledge of good and evil,” since there are two points in the Nukva: one is mitigated by Bina, who is good, and one is not mitigated in and of herself, and she is bad. She suckles from both of them together, which is why she is called “the tree of knowledge of good and evil.”

428) All the plantings, the Sefirot of Malchut, are on the two points good and evil because those points are the Yesod of Nukva, who is below all the Sefirot. Also, other plantings, upper ones—HGT NHY de ZA—grip to it, from whom the Nukva is built during her Gadlut. They are called “The cedars of Lebanon.” The cedars of Lebanon are those six upper days, the six days of Beresheet, as it is written, “The cedars of Lebanon that he had planted,” for they are certainly plantations, as they existed after they were uprooted from their places and were planted elsewhere.

429 Henceforth Samech is written in the portion, the Samech in the words, “And closed flesh in her stead.” That is, since then Eve was discerned as support. First Eve was attached to his side, and they were attached side by side. Certainly, the Creator uprooted them, as it is written, “And He took one of his ribs” and planted them elsewhere, in AVI, as it is written, “And the Lord God built the rib.” “The Lord God” is AVI, meaning ZON who clothed them, AVI, and became like them. They raised Eve to them and built her as a special Partzuf PBP, and Adam and Eve returned to being two Partzufim PBP. By that they existed in wholeness.

Prior to the Samech in the verse, “And closed flesh in her stead,” Eve was not considered support to Adam, meaning two Partzufim PBP, but two Partzufim side by side. But once the Creator uprooted Eve, as it is written, “And He took one of his ribs,” henceforth Eve became support because they returned to PBP. This is why the Samech was written promptly after the uprooting, as it is written, “And closed [Yisgor] flesh in her stead.” Likewise, the upper worlds, ZON, were also supported. First they were two Partzufim, and then the Creator, who are upper AVI, uprooted them and raised the Nukva to them, and built it, keeping ZON in a complete existence, meaning in PBP.

430) Adam and Eve are called “plantings,” as it is written, “The offshoot of My plantations, the work of My hands with which to boast.” “The work of My hands” means Adam and Eve, with whom no other creation dealt but the Creator alone. It is them that the text calls “The offshoot of My plantations.” Thus, Adam and Eve are called “plantings,” as it is written, “On the day of your planting you will flourish … a heap of boughs in the day of grief and desperate pain.” On the day when they were planted in the world, they sinned. He speaks of Adam HaRishon and calls them “planting,” as it is written, “On the day of your planting.”

431) The plantations, ZON, were as small as the antenna of grasshoppers, their light was frail, and they did not illuminate. Once they were planted elsewhere, meaning that they rose to AVI and were corrected, their lights grew and they were called “the cedars of Lebanon.” Similarly, before Adam and Eve were planted elsewhere, in ZON, they did not grow in the light and did not emit good fragrance. Of course they were uprooted from their place and were planted above in ZON, and were corrected properly.

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

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

412) When the Creator wished to make the man, all the upper ones and lower ones were shaken because all the worlds depend on his works, for worse or for better. It follows that the creation of man concerned everyone. This is why they were shaken; they feared he might sin. That sixth day was ascending in its degrees until the upper one wished it and the beginning of all the lights illuminated.

413) He opened the Eastern gate because from there the light comes out to illuminate to the world. It is so because all actions must be in the order of the emanation of the Partzufim of ZON. They must be repeated in their Zivug for begetting a Neshama. The order of the emanation of the Partzufim of ZON is presented with a few words: “Three come out of one; one is rewarded with three.” It means that first ZA rises for MAN to YESHSUT and decides there between right and left of YESHSUT at the level of Hassadim, which come out there on the Masach de Hirik, then the three of them are included in one another, and three Mochin HBD come out in YESHSUT.

Three, HBD de YESHSUT, come out of one, ZA, since by subduing the two lines there those three Mochin illuminated there. Therefore, one—ZA—is rewarded with three, as he also stands in those three Mochin HBD because the lower one is rewarded with the full measure of illumination it causes in the upper one.

Thus, ZON must traverse that whole path anew in order to beget the soul of Adam HaRishon. First, ZA must rise to YESHSUT for MAN and decide between the right and left in them. That ascent of ZA to YESHSUT is ascribed primarily to Yesod de ZA because he is the carrier of Masach de Hirik.

The sixth day, Yesod de ZA, ascends in his degrees for MAN by the will of the upper one, YESHSUT, and decides there between the right and left of YESHSUT. By his decision, the three Mochin HBD appear in them because three come out of one. It follows that the beginning of all the lights illuminated because those three Mochin HBD that came out in YESHSUT by the decision of ZA are the first Mochin of illumination of Hochma that appear in the worlds. It is so because Hochma de AA was concealed and does not illuminate to the Partzufim of Atzilut, and all the illumination of Hochma that illuminates in Atzilut is only from Bina that returned to being Hochma, YESHSUT.

Thus, these Mochin that came out in YESHSUT and were completed through the decision of ZA are the first Mochin in the whole of the world of Atzilut. Afterwards ZA himself was also rewarded with those three Mochin because one is rewarded with three. By that the Eastern gate opens, meaning that ZA, who is called “east,” opens to illuminate in three Mochin, like YESHSUT, because from YESHSUT, the light comes out to ZA.

Here we must remember that the four directions of the world are monikers to the four Behinot HB TM. In ZON, they are HG TM: south is right, Hesed; north is left, Gevura; east is ZA, Tifferet, middle line; and west is Nukva de ZA, Malchut, who receives from the three lines—south, north, and east.

South, the right, Hesed, disclosed the force of his illumination, which he inherited from the Rosh, YESHSUT, and he strengthens in the east, ZA. Once ZA received the Mochin in the three lines from YESHSUT, he extended the right line, Hassadim, for himself, because ZA is essentially covered Hassadim and does not need illumination of Hochma, extended in the left line, north. However, in truth, he extended all three lines—south, north, and east—but the right line, south, grew strong in its dominion and covered and concealed the other lights. That is, it prevailed in its dominion and cancelled the others.

The east, ZA, attacked the north, re-disclosing in itself the illumination of the left, which he extended from YESHSUT, the point of Shuruk. The north awakened and expanded inside ZA, and called on the west, Nukva de ZA, with great force to approach and partake with him. Then the west, Nukva, rose to the north and connected in him because the structure of the Nukva is primarily from the left, north. Therefore, ZA awakened the north in him to expand in its full measure and clothe inside the Nukva. He called upon the west with great force. It is with great force because the illumination of the North is with great force, for by his illumination, all the lights of Malchut freeze.

Afterwards the south, right, Hesed, came and clung to the west, the Nukva. It follows that the south and the north—the boundaries of the garden—surround her, since once the Nukva connected to the illumination of the north, the congealed sea, she froze until ZA returned and extended to her the south, the light of Hassadim on the right. At that time the illumination of Hochma on the north clothed in the Hassadim on the south, and her lights were opened to illuminate in the worlds. Besides that, those two lights—south and north—were made, keeping the Nukva from the Klipot and Dinim, since the Southern wind cancels all the Dinim, and the Northern wind subdues all the external ones and the Klipot. For this reason they are regarded as keeping her, like a fence that keeps the garden from strangers.

At that time the east, ZA, mates with the west, Nukva, and the west is in joy. She asked of everyone and said, “Let us make man in our image, after our likeness,” so he will be in this way, in four directions—south, north, east, and west, and above and below, meaning in VAK. Then ZA clings to the Nukva and elicited the soul of Adam HaRishon. This is why Adam came out from the place of the Temple, from Nukva de ZA, who is called “the Temple.”

414) “And God said, ‘Let us make man.’” The Creator said means he extended to the lower ones—who come from the side of the upper ones—the name in the number Adam, the name Mem–Hey (45). The upper ones are YESHSUT, who have only two lines, right and left, in Holam and Shuruk, which are MI ELEH, and which are concealed. The lower ones are ZON, who have the Masach de Hirik, the Masach of the name MA [Mem–Hey], at the level of Hassadim that comes out on that Masach. It decides between the right and left of YESHSUT, and YESHSUT open from their concealing and three Mochin HBD come out in them, three come out of one.

Because of it the ZON are awarded those Mochin, too, because the lower one is rewarded with the full measure that it causes in the upper one. It was said, “One is rewarded with three.” This is the lower ones who come from the side of the upper ones.

In and of themselves, ZON are unfit for Mochin. But because they caused the elicitation of Mochin above, in YESHSUT, they were also rewarded with them. This is why it is considered that the Mochin of ZON come from the upper ones and not from themselves.

As the Mochin de ZON were emanated from YESHSUT, the soul of Adam HaRishon is emanated from ZON. Once ZON receive the Mochin from YESHSUT and from AVI, and rise to them and clothe, they become completely equal to the degree of AVI and YESHSUT. At that time they emanate to Adam HaRishon by all those ways that AVI emanated them, since now ZON are considered upper ones, and the soul of Adam as the lower ones. Hence, first ZON were diminished as YESHSUT, lowering the letters ELEH to the soul of Adam, then they raised them back to their degree, and the soul of Adam HaRishon rose with them.

As with YESHSUT, so now in ZON, two lines were made, right and left, MI ELEH, whose lights were concealed. Now Adam HaRishon has the Masach of the point of Hirik, which is the Masach of the name MA, deciding between the two lines of ZON, and opening them from their concealment. To the extent that the soul of Adam HaRishon caused new Mochin in ZON, he, too, is rewarded with them. It follows that the elicitation of the Mochin to the soul of Adam HaRishon was also like the lower ones that come from the upper ones.

This is the meaning of what the Creator said, “Let us make man,” meaning He extended Mochin to those lower ones who come from the side of the upper ones, which are the lower ones who carry the Masach de Hirik, which are fit to decide between the two lines in the ones above them. They elicit Mochin in the upper ones and are rewarded with them, too. The meaning of that name, which is MA in Gematria, is as the number Adam. The meaning of the middle line, which carries the Masach de Hirik from the name MA, who decides in the upper ones and draws from them to himself, as well, is that by that the entire wholeness in the soul of Adam HaRishon came out and was emanated.

Adam is from the upper concealment, containing within him the two lines from the upper ones, from YESHSUT, right and left, who were concealed prior to the decision of the third line. Also, Adam is the letters, including within him the middle line, who is considered all the lower ones, which are called “letters,” since the upper ones are regarded as Taamim Nekudot, and the lower ones as Otiot [letters]. Thus, the man [Adam] includes within him all that is above and all that is below.

The three letters are Aleph–Dalet–Mem [Adam/man]. The Aleph in the name Adam points upward, to upper AVI, from whom extends the right line, MI. The blocked Mem [final Mem] in the name Adam is the Mem in the verse, “To the increase of the government,” where although this Mem [in Marbe (increasing)] is in the middle of the word, it is traditionally written with a final [blocked] Mem, as at the end of the word. It implies YESHSUT, from whom the left line, ELEH, extends.

The bottom Dalet in the name Adam is concealed in the west. That Dalet is included in the Nukva from Chazeh de ZA and below, which is called “west.” It implies the Masach de Hirik, which the Nukva, called “west,” carries. Through it, the level of Hassadim comes out, becoming the middle line, and deciding between right, the Aleph of Adam, and left, the Mem of Adam.

This is the whole of the Mochin above and below, since by these three ways the Mochin in YESHSUT and ZON come out. They also come out in the soul of Adam HaRishon. After they were established above in ZON through the subduing of the Masach of Adam, they were also established below in Adam himself, since the lower one is rewarded with all the measure of illumination that it causes above.

415) The letters Aleph Dalet Mem disclosed in ZON new Mochin de HBD when they descended to the soul of Adam HaRishon. They are all as one in their wholeness, in the decision of the middle line and in their Hitkalelut in one another. Thus, man is in male and in female. The Hassadim in the soul are regarded as male, and the Gevurot as female. The female was attached to his side until He cast sleep on him and he slept, and he was laid in the place of the Temple below.

416) The Creator sowed him, meaning separated the female from the male, and fixed her as the bride is fixed. And He brought her to him, and it is written, “And He took one of his ribs,” He took one because he had two ribs, and He took one of them. The rib that He did not take is the first Lilit, who was Adam HaRishon’s first wife, and who has been removed from him.

417) Lilit was not help made against him, as it is written, “And for the man He did not find a help made against him,” since she was an evil Klipa and He did not trust her. She was with him until that time, as it is written, “It is not good for the man to be alone, I shall make him a help made against him,” for then she was removed from him. Adam was the last of the creations, hence a whole man had to come to the world. This is why Lilit was removed from him and Eve was given to him in her stead.

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

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

408) “And God created the great sea monsters,” which are the leviathan [whale] and his mate. The leviathan is Yesod de Gadlut de ZA. “And every living soul [Nefesh] that creeps” is the Nefesh of that animal that creeps to the four directions of the world. Romeset [creeps] is like Romeset [tramples], who tramples and destroys toward all the directions in the world. The animal that creeps is Lilit.

409) “With which the waters swarmed after their kind,” since the waters raise them. This applies to the leviathan and his mate, who are raised by the waters because when the Southern wind comes, the waters open up from their freezing through the Northern wind and extend to every direction. The ships of the sea go and pass along, as it is written, “There go the ships, a leviathan, whom You have created to sport in it.” Thus, the leviathan is raised by the waters.

410) “And every winged fowl after its kind.” Those angels, of whom it is written, “For the fowl of the heaven will carry the voice,” are angels that extend from ZA, who is called “voice.” They all have six wings and they never change themselves. They have six wings because they extend from ZA, corresponding his HGT NHY. Also, they do not change since they do not clothe in a body because there is no root for a Guf [body] in ZA. This is why it is written, “After its kind,” the kind of above, the kind from Chazeh de ZA and above where there is no root to the Guf at all. Hence, they do not change themselves to clothe in a body.

They fly and roam in the world in six flights, corresponding to the HGT NHY in them. They see the works of people and raise them up to the courthouse of above. This is why it is written, “Even in your thought, do not curse a king,” meaning the king of the world, since the fowl of the heaven, being the angels, will lead the voice up.

411) It is written, “Creeps.” Should it not have written “Swarms,” as it is written, “With which the water swarms”? However, as we say “The night has crept,” meaning that the night has darkened, and as it is written, “In it all the beasts of the forest creep.” “In it” means at night, in Malchut. All the forces of the darkness, which are the beasts of the forest, rule at night. Hence, “Every living soul [Nefesh] that creeps” means Malchut. They all rule during the night, when the Nukva rules, since Malchut includes all that is below her, even the Klipot.

The angels start to sing in three watches by which the night divides. They chant songs and do not stop. It is written about those angels, “You who mention the Lord, do not be silent.”

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