Autor: arhiprofesor

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405) “Let the waters swarm with swarms of living souls [Nefashot]” is the lower waters, which beget Nefashot [pl. of Nefesh], like the upper waters, Bina, which beget the Neshamot [souls, pl. of Neshama] of ZON. Likewise, the lower waters, ZON, beget the souls [Neshamot] of the righteous. The upper waters beget the upper Neshamot, ZON, and the lower waters beget the Neshamot of the lower ones, the souls of the righteous.

Rabbi Hiya said, “The upper ones elicited a living soul [Nefesh], the Nefesh of Adam HaRishon, as it is written, “And the man became a living soul.” Nefashot of people come out from ZON, who are the lower waters. Rabbi Hiya calls the ZON “upper waters” because ZON cannot elicit souls of people before they rise and clothe AVI, who are upper waters, and the lower one ascends to the upper one and becomes like him. Hence, at that time Rabbi Hiya regards the ZON as upper water like AVI.

406) “And let fowl fly above the earth.” “And let fowl fly” are upper emissaries, angels that appear to people in the appearance of a person. This is implied by what is written, “Let fowl fly above the earth,” indicating that they appear as the image of the dwellers of the earth because there are other angels who are seen only in spirit, prior to the perceptions of people’s minds. This is why it is written here, “Above the earth,” indicating that they are not so, but are perceived in the image of people.

There are angels that extend from the side of Malchut, from Chazeh de ZA and below. It is written about them, “And let fowl fly above the earth,” since the earth is Malchut, and they appear to people as the appearance of a person. There are also angels who extend from Chazeh de ZA and above. These are seen only as spirits, prior to the perceptions of people’s minds, since the bodies of people have no root in ZA, and the angels that extend from his side cannot clothe in the image of the body.

407) Because they change their form to clothe in the bodies of people, it is not written about them, “And every winged fowl after its kind,” like those other angels who extend from ZA. It is so because those who extend from ZA never change their kinds and do not change to clothe in people’s bodies like those other angels, of whom it is not written, “After its kind,” but is rather written about them, “And let fowl fly above the earth,” and it is not written, “After its kind.”

Among the angels themselves there are those who differ from one another. That is, there are many degrees among them. This is why it is written, “And from there it parted,” since that Parsa below Atzilut, of which it is written, “And from there it parted”—meaning that from there down are the three separated worlds BYA in which there are the angels—that Parsa makes many degrees in them.

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390) “Let there be lights in the firmament of the heaven.” It is written “lights” [in Hebrew] without the Vav. Rabbi Hizkiya says, “‘Lights,’ for the power of Din is in it, and the absorption of the Din.” “Lights” is Malchut, Nukva de ZA. This is why it lacks the Vav, which is the word curse [Meorot is spelled in a way that can mean “lights” or “curses”], since there are two Dinim in Malchut: 1) The force of Din that lies in her by the force of Tzimtzum Aleph to not receive Ohr Yashar into her. These Dinim are from her own root. 2) The darkness in her, which she absorbed from Bina. This is why it is called “the absorption of the Din,” for it is not from herself, but from what she absorbed from others.

Rabbi Yosi says, “The reason why it is written ‘lights’ without a Vav, which is the word for ‘curse,’ is that the writing says, ‘Let there be a curse below,’ since the moon, Malchut, on which the death of babies from diphtheria in the lower world depends, and on which curse depends.”

Rabbi Hizkiya interpreted the word “curse” and the matter of the curse above in the world of Atzilut, in Malchut de Atzilut herself—that there is power of Din and absorption of Din in her, herself. Rabbi Yosi says that the meaning is that below, in the lower world, curses and swearing extend from Malchut. And after the swearing below, Malchut is called “lights” [or curses] without a Vav. Because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light, hence diphtheria and cursing extend from her downward.

When the degrees diminish by the ascent of Malchut of each degree to the Bina in her, for which Bina and TM of each degree descend to the degree below it, Bina and TM of the degree of Malchut descend to the separated BYA where there are the Klipot because she is the last and smallest light from the whole of Atzilut. Past her there are no degrees of Kedusha at all to which Bina and TM in her may fall.

Because of that diminution, diphtheria extends from her to babies. And because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light because when she is darkened during the diminution, her Bina and TM descend to the separated BYA and give power to the harm-doers and the Klipot.

391) “In the firmament of the heaven” is a firmament that contains everything because it takes all the lights that illuminate into that light that does not illuminate. The firmament of Bina includes all the Mochin of ZON because it is the one that raises the letters ELEH of Bina and returns them to Bina. At that time the ZON, who are attached to them, rise with them to Bina, too, and receive from her the Mochin. This is applied in all the degrees of ZON, which is why the firmament of Bina is regarded as the inclusive firmament, which illuminates to that light that does not illuminate, meaning illuminates to Malchut by raising her to Bina, as it is written, “Let there be lights in the firmament of the heaven.”

392) Rabbi Yitzhak said, “He elicited the firmament that does not illuminate, and he is called ‘the kingdom of heaven,’ ‘the land of Israel,’ and ‘the land of the living.’” All those are names of Malchut because the meaning of the words, “Let there be lights in the firmament” is that by those words the Emanator elicited the firmament that does not illuminate, Malchut, who is Nukva de ZA. This is why the Emanator said, “Let there be lights” without a Vav, since He said that there will be lights in a firmament that will not be able to illuminate.

The heaven is the one who illuminates to that firmament. ZA is called “heaven.” He illuminates to Malchut, the firmament that does not illuminate. This is why it is written, “Let there be lights” without a Vav, indicating that there is no illumination of the heaven in her, called Vav, and when he is without a Vav, death extends from her to the world. Afterwards it is written, “In the firmament of the heaven to illuminate upon the earth.” The heaven are Vav, ZA, and he illuminates to the Nukva, who is called “earth.”

393) “Let there be lights” lacks Vav because everything depends on her. “Let there be lights” also includes the creation of Lilit in the world, hence it is written without a Vav, which is the word for “curse.” It is written, “The small and the great are there.” Malchut includes both Mochin de Katnut and Mochin de Gadlut. It is also written, “Because if there the great Lord will be with us,” meaning the Mochin de Gadlut included in her.

It is written about it, “But there shall Lilit be calm and find repose,” meaning also in Malchut. Thus, everything is included in her, both Katnut and Gadlut, and even the Klipa Lilit, as it is written, “And His kingdom rules over all.” This is why it is written “lights” without a Vav.

394) Rabbi Elazar said, “‘Let there be lights’ without a Vav is Malchut, who is called ‘a mirror that does not illuminate by herself but through the lights above it, which illuminate for it like the glass walls of the lantern, which pick up light from the candle that stands in the midst of them and illuminates outwards. Likewise, the Nukva picks up light from the degrees above her and illuminates to the lower ones, but in her, herself, there is no light at all, like the glass walls of the lantern.

It is written, “Behold the ark of the covenant, the master of the whole earth.” “Behold the ark” is a mirror that does not illuminate, Malchut, Nukva de ZA. The covenant is the illuminating mirror. “Behold the ark” is lights without Vav, Nukva before ZA, called “written Torah,” connects to her. The ark is a box in which to place the written Torah, which is ZA. The covenant is the sun, ZA, who illuminates to the Nukva. Like him, she is called “covenant,” when she is connected to him. This is why she is called in the verse, “The ark of the covenant.”

“The ark of the covenant, the master of the whole earth.” It is so precisely because only then is the ark of the covenant—only during the connection with ZA, who is called “covenant”—is called “master of the whole earth” like her husband ZA. The covenant, ZA, is called “master of the whole earth.”

395) That ark is a master because the sun, which illuminates to her and to the entire world, is called so, and from it the Nukva takes the name “master.” That ark is called by the name “master,” by the name ADNI, as it is said Tzadik about a male and Tzedek about a female. Likewise, “master” is the name of the male and ADNI is the name of the female.

It is so because as the name Tzedek of the Nukva derives from the name of the male, Tzadik, the name ADNI of the Nukva derives from the name of the male, Adon [master]. Hence, when the female is named completely after her husband, the name “ark of the covenant,” she is called by the name of the male, Adon [master].

396) Stars and signs stand in a covenant, which is the sun, ZA. This is the firmament of the heaven in the verse, “Let there be lights in the firmament of the heaven.” “Let there be lights” is the Nukva, and “The firmament of the heaven” is ZA, who illuminates to her, to the stars, to the signs, and to the whole world. The stars and the signs are inscribed and engraved in the firmament, and hang in it to illuminate on the earth.

It follows that Rabbi Yitzhak interpreted the name “firmament” to mean the Nukva, Rabbi Yosi interpreted the name “firmament” to mean Yesod of Bina, and Rabbi Elazar interprets “Let there be lights” to mean the Nukva, “In the firmament of the heaven,” meaning ZA.

Old Rabbi Yisa says, “The Emanator said, ‘Let there be lights,’ for it to be hanging in the firmament of the heaven, so all the qualities of her illumination will be hanging in the firmament of the heaven. Here, by saying ‘Let there be lights in the firmament of the heaven,’ the Emanator corrected that all the levels will be hanging in the firmament of the heaven, which is the Parsa, by whose ascent from below Hochma He measures the level of Ruach to the degree, and by whose descent below Bina He measures the level of Neshama, by his descent below Tifferet He measures the level of Haya, and by his descent to Malchut He measures the level of Yechida.”

“Lights” is the moon that is hanging in all its levels in the firmament, since it is written, “And let them be for lights in the firmament of the heaven.” Thus, the sun was also hung in the firmament. And when it is written, “And let them be for signs and for seasons,” then all the levels that come out in occasions, festivals, and beginnings of months and Sabbaths are hanging and are made in the firmament, which measures the levels of each degree.

397) All the levels that the firmament measures are made in the work of the first, uppermost firmament, in which the holy name is unified, and which is everything. The firmament in the Peh of AA, which elicited Bina and TM de AA outside the Rosh, is the first, uppermost firmament in the worlds, and in it the holy name Elokim is unified. It is so because by its descent from Peh to Chazeh de AA, it raises the letters ELEH to Rosh AA, which connect with the letters MI, completing the name Elokim. It is everything because it includes within it all the lower lights. That firmament is called “seven firmaments.”

Seven stars correspond to seven firmaments, and all are leaders of the world, and the upper world above them. A firmament means the new Sium [end], made by Tzimtzum Bet by Malchut’s ascent to Bina. There is an operator and an operation in that, which are called “star” and “firmament.” The operator of the Sium is called a “star.” The operation of Sium itself is called a “firmament.” The upper firmament in the Peh of AA is called “seven firmaments,” opposite HGT NHY, who is superior to them and includes them within it. Therefore, there are seven stars in them because the operating force of each of the seven firmaments is called a “star.”

However, this applies only to the operator and the operation of Tzimtzum Bet. But the operating force of Tzimtzum Aleph is not called a “star,” hence the stars needed to control only Bina, who was restricted only in Tzimtzum Bet. But in Malchut, who was restricted back in Tzimtzum Aleph, the stars do not need to govern there and rule over her. But because of the association of Malchut in Bina, Malchut was established in all the corrections of Bina, hence the stars operate in Malchut as in Bina.

All seven stars lead the lower world, Malchut, and the upper world is over them. The upper world, which is Bina, is founded on them, on the stars, and not the lower world, Malchut, in whom there is the force of the Tzimtzum, and who is not even considered a star. For this reason, the lower world is led by the stars, too.

There are two worlds: the upper world, Bina, and the lower world, Malchut. The lower one, Malchut, was established similar to the upper one, Bina, hence all the corrections of the upper world apply to the lower world, and the lower world is also led by the stars, like the upper one, as it is written, “From the world and to the world,” indicating that all that there is in the upper world passed and was established in the lower world. The upper world is the upper king, Bina; the lower world is the lower king, Malchut.

398) It is written, “The Lord is king, the Lord was king, the Lord will be king forever and ever.” “The Lord is king” above; “The Lord was king” in the middle; “The Lord will be king” below. Interpreting, “The Lord was king” in past tense is the upper world, the next world, Bina. “The Lord is king” in present tense is Tifferet Israel [the glory of Israel], ZA. “The Lord will be king” in future tense is the ark of the covenant, the lower world, Malchut.

Bina preceded the creation of the world. Therefore she is implied in past tense, “The Lord was king,” with a Mem with Kamatz. In the present, the world is led by ZA, where HGT NHY are in the 6,000 years. This is why it is implied in the present tense, “The Lord is king,” with a Mem with Segol. However, the Nukva, Malchut, has not yet been revealed in the world in wholeness, but is gradually corrected until the end of correction. For this reason, her kingship is implied in the future tense, “The Lord will be king.” Here he brings it as support to what he said, “The upper king is Bina and the lower king is Malchut.”

399) David came at another time and returned them from below upward. He said, “The Lord is king forever and ever.” “The Lord is King” means below, in the lower world, Malchut. A world means in the middle, in ZA. “And ever” means above, in Bina, where there is the convening, the unification and the Mochin and completion of all the degrees.

“Was king” is above. Hence, the upper world, Bina, is called “Was king,” with a Mem with Kamatz, indicating that her establishing has been fully completed. But “Will be king” is below. “Will be king” indicates that he is destined to receive the completeness of the kingship below, meaning the lower world, Malchut, who has not been completed.

We could ask, “How did David say, ‘The Lord is king’ below, being called ‘king’ with a Mem with Segol?” It is so because Malchut is called “king” in the present, according to what she receives from her husband, ZA, who is called Melech [king] with a Mem with Segol. Therefore, she is named so only after her husband, while in and of herself, her kingship has not been revealed. Rather, it will be revealed at the end of correction. In that respect, she is called “Will be king.”

400) All those illuminations connect in the firmament of the heaven, as it is written, “And God placed them in the firmament of the heaven to illuminate on the earth.” Who is the firmament that illuminates on the earth? It is the river that stretches out of Eden, as it is written, “And a river came out of Eden to water the garden.” Bina came out of Eden, Hochma, to give Mochin to Malchut, who is called “garden.” Thus, the firmament is Bina, which illuminates on the earth, the garden, and all the illuminations, which are the Mochin de ZON, connect in her, meaning they come out and extend from her.

401) Because the moon rules and illuminates by the force of the river that stretches out of Eden, Bina, all those heaven below Atzilut—the separated BYA and their hosts—light is added in all of them. And the stars that are appointed over the world to guide it all rule, and plants and trees grow. Also, everything that is in the world multiplies and grows, and even the water and the fish in the sea are in great greatness.

Several emissaries of the Din fly in the world because everyone is in joy and great strength, and they, too, increase their power through the domination of Malchut, hence they are more likely to harm than ever. When there is joy in the king’s house, even the guards of the gate and the guards of the roads are all happy and wander in the world. Therefore, the infants in the world should beware of the harm-doers.

402) “And God placed them in the firmament of the heaven,” when they are all standing in it when the sun and moon are both in the firmament of the heaven, in Bina. Then they rejoice with one another. At that time the moon diminished herself before the sun, and since then everything that the sun, ZA, takes is only to illuminate to the Nukva, and not for himself. This is the meaning of what is written, “To illuminate on the earth.”

ZA is the sun. The Nukva, earth, is the moon. When it is written, “And God placed them in the firmament of the heaven,” the Nukva is at the same degree as ZA, and both receive from the firmament of the heaven. Afterwards it is written, “To illuminate on the earth.” Nukva is called “earth,” hence the Nukva is below ZA and receives only from the sun, ZA. Therefore, initially both ZA and Nukva stood in the firmament of the heaven, and both were at the same level, receiving together from the firmament of the heaven, from Bina. Afterwards the Nukva was diminished and was made below ZA, receiving from him. This is why afterwards it is written, “To illuminate on the earth.”

403) It is written, “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days.” The seven days are the seven days of creation, HGT NHYM de ZA. Accordingly it is written of the future [end of correction], “And the light of the sun shall be as the light of the moon,” in the future. At that time the light of the sun will be sevenfold, as the measure of the seven Sefirot that were established in the days of creation. It follows that in the future the sun and the moon will be equal.

However, the light of the seven days means during the days of the fillings, the time of the Sefirot HGT NHYM de Nukva, once they are filled with all their filling in the future. At that time her Sefirot are called “days of filling.” Accordingly, it is necessarily written of the future, “And the light of the moon shall be as the light of the sun” of now. “And the light of the sun,” in the future, “Will be sevenfold” in its size, as the light of the seven Sefirot HGT NHYM de Nukva in the future. It follows that even after the end of correction the levels of ZA and Nukva will not be equal, but ZA will then be sevenfold higher than the level of the Nukva.

404) At that time the Sefirot of the Nukva are regarded as days of filling because at that time the world will be mitigated and will return to its perfection, and the Nukva will no longer be diminished by the flaw of the evil serpent, of whom it is written, “And a whisperer separates the champion,” separating the unification of ZON. For this reason, at that time her Sefirot are called “days of filling.” This will be when the Nukva is filled and there is no diminution in her at all. It will be at a time of which it is written, “Shall swallow up death forever,” when the Sitra Achra and death are cancelled forever. At that time it is written, “On that day the Lord will be one and His name, One.” However, at the end of correction there will be two times for the Nukva, too. First, the Nukva will be corrected with ZA on an equal level, and then in one below the other.

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388) “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” These are the lower heaven from Chazeh de ZA and below, which were made by the word of the upper heaven from Chazeh de ZA and above, which were made by the wind that emits a sound until it reaches that river that stretches out, whose waters never stop.

The heaven is ZA. From Chazeh and above it is considered “the upper heaven,” and from Chazeh and below, “the lower heaven.” It is known that from Chazeh and below it has no correction in its place, but must rise and be included in the Zivug from Chazeh and above, called “upper heaven.” The lower heaven, from Chazeh de ZA and below, were made by the word of the upper heaven. When ZA is in Katnut, he is called Ruach [wind/spirit], and in Gadlut he is called “voice.” It was said that they were “Made by the wind that emits a sound,” meaning that the Ruach de ZA obtained Mochin de Gadlut. This is the first Gadlut. Afterwards he obtained the second Gadlut from AVI, which is why it was said that he reaches that river that stretches out, AVI, whose Zivug never stops.

“And all the host of them by the breath of His mouth” applies to all the lower ones below ZON de Atzilut, standing only in the light of Ruach, who did not obtain the sound, male. They receive covered Hassadim from the male because covered Hassadim are ascribed to the male, and Hochma is ascribed to the female. And since all the lower ones need Hochma, covered Hassadim are regarded for them as VAK without GAR.

That is, in ZON themselves the Mochin are in the shekel of the sanctuary, when Hochma and Hassadim illuminate equally. This is only from Chazeh de ZA and below. But in all the hosts below ZON de Atzilut, which stand in BYA, they receive only Ruach from Hochma, meaning an illumination from below upward, as it was said, “And the one who descended ascended,” and only the Hassadim descends upon them, as it was said, “And the one who ascended descends.”

389) “He waters the mountains from His upper chambers, the earth will be satisfied with the fruit of Your works.” Who is “From His upper chambers”? Mountains are HGT de ZON from Chazeh and above. He waters them from His upper chambers, who are upper AVI, receiving from them pure air, covered Hassadim. “The earth will be satisfied with the fruit of Your works” is that river that stretches out downward from Chazeh de ZA, where it imparts illumination of Hochma, in which there is complete satiation. This is why it is written, “The earth will be satisfied,” meaning the Nukva, below Chazeh de ZA, as it is written, “Whose seed is in him,” meaning the seed of Vav is in him.

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

369/2) “These waters conceived and begot darkness.” It is written about it, “And the veil shall divide for you between the holy and the holy of holies,” since once the upper firmament in the Peh of AA descends and raises all the degrees to Rosh de AA, where there is Hochma without Hassadim, it becomes dark and frozen in all the Behinot of lower waters, ZAT, that rose up there, for they cannot receive Hochma without Hassadim. It is considered that the upper water, GAR de AA, conceived, because the lower water that rose and were included in GAR de AA are regarded as an embryo in its mother’s intestines, as they are a foreign body there, like the embryo, which is a foreign body included in its mother’s body.

However, they begot darkness. Even after the upper water gave the Mochin de Hochma to the lower water, they were born and came out in darkness and freezing because the lower water cannot receive the great light of Rosh AA without Hassadim, as it is written, “The veil shall divide for you between the holy and the holy of holies.” It is so because the veil, the upper firmament in Peh de AA—which divides between GAR de AA, the holy of holies, upper water, and ZAT de AA, the lower water—is holy, since the upper water, GAR, the holy of holies, can receive Hochma without Hassadim, but the lower water, ZAT, holy, cannot receive Hochma without Hassadim and become darkness. It follows that the veil divides between the holy and the holy of holies.

370) It is written, “Who lays the beams of His upper chambers in the waters; He makes the clouds His chariots; He walks upon the wings of the wind.” “In the waters” means the uppermost water, AVI, GAR de Bina, with which He corrected the house, Nukva de ZA, as it is written, “In wisdom shall a house be built, and in understanding shall it be established.”

Here The Zohar explains the text, “Who lays the beams of His upper chambers in the waters,” as the order of elicitation of Mochin in three points—Holam, Shuruk, Hirik. “Who lays the beams of His upper chambers in the waters” indicates the point of Holam, MI, which remained in the degree, which receives from GAR de Bina. In that regard he brings the verse, “In wisdom shall a house be built,” to indicate that the Hochma [wisdom] illuminates in the house, Nukva, only by extending Hassadim from GAR de Bina, AVI, MI, the point of Holam. Also, he explains the verse, “He makes the clouds His chariots,” in relation to the point of Shuruk, and “He walks upon the wings of the wind” in relation to the point of Hirik.

371) “He makes the clouds His chariots.” The word Avim [clouds] divides into two: Av [cloud/thick, or AB] Yam [sea, or MI]. Av is the darkness of the left, standing by that Yam. The verse, “He makes the clouds His chariots,” indicates the Mochin of the point of Shuruk, which illuminate in the left, in darkness and freezing. This is why they are implied in the word Ab of Avim. It is known that these Mochin are received only by Nukva de ZA, who is then called Yam, hence the verse attaches these Mochin to the word Yam, which is the name of the Nukva when she receives these Mochin from the left.

“He walks upon the wings of the wind” is the wind of the upper Temple. It is as it is written, “Two cherubim of gold.” The words, “He walks upon the wings of the wind” point to the level of Hassadim emerging on the Masach of the point of Hirik uniting the two points Holam and Shuruk with one another because “wings” is a Masach. The wind is the quality of the light that emerges on that Masach, the level of Hassadim extending from the upper Temple, upper AVI. This is the “Two cherubim of gold,” ZON, since “He walks on the wings of the wind” points to the male cherub, ZA, whose illumination is covered Hassadim, and the words, “He makes the clouds His chariots,” points to the cherub, Nukva de ZA, illuminating in illumination of Hochma.

It is written, “And He rode upon a cherub and flew; and He sped upon the wings of the wind.” First He rode upon a cherub, the Nukva cherub, Av Yam [letters of Avim (clouds)]. Afterwards He sped on the wings of the wind, the male cherub, at the level of Hassadim, revealed on the Masach de Hirik. Until it awoke, He was not seen in it because until the illumination of Hassadim of the male cherub awoke, as it is written, “And He sped upon the wings of the wind,” the Merkava [chariot/assembly] was not revealed in the female cherub, as it is written, “And He rode upon a cherub and flew,” for the female’s illumination of Hochma, the point of Shuruk, cannot illuminate before it is clothed in a clothing of illumination of Hassadim from the point of Hirik.

372) It is written, “And meted out the waters by measure.” This indicates that he meted them in actual measuring where the water came into the measure. “By measure” means the limitation that was made with the Zivug on Masach de Hirik, the Masach of Behina Aleph, water, the Mochin. The Mochin of Holam and Shuruk could not illuminate before they reached the measure and the limit made by Masach de Hirik. This is why it is written, “And meted out the waters by measure,” for they were established and could illuminate upon the arrival of the water into the measure. They are the correction of the world when they reach the measure on the part of the Gevura.

A Zivug made on Masach of Behina Aleph extends only VAK without a Rosh, which is a great diminution. But here, since the Mochin have already come from the left, Gevura, and have already received the Hochma from there at the point of Shuruk, yet cannot illuminate without Hassadim, they receive their correction when they arrive into the measure of the point of Hirik. It is so because they clothe in the level of Hassadim inside the measure and become corrected, to illuminate in the world, Nukva de ZA.

They are the correction of the world when they reach the measure on the part of Gevura. However, before they received the Mochin from the left, there is nothing of the correction of the world, the Nukva, in the measure, since then the measure gives only VAK without a Rosh. And as evidence, the First would say that when the sages reached that place, the matter of the measure, which corrects the water, the lips of the sages would move but they would not say a thing for fear of being punished. Thus, there is no correction of the world at all in the measure itself, but only when the Mochin come from the side of Gevura, and already have the Mochin de Hochma from the point of Shuruk that is there. Then the measure corrects the Mochin because she clothes them with the Hassadim in her.

373) The first letter of the letters was flying over the pure connection and was crowned from below and from above. Letters are the Kelim of ZON, which receive their lights through ascending to AVI. The Masach in AVI is called “the pure connection,” and when ZON rise to AVI they are included in the Zivug that is made there on that Masach.

“The first letter of the letters was flying over the pure connection,” meaning it rose and was included in the Masach in AVI. “…and was crowned” means that she received there the Mochin, called “crowns.” “From below” means from the Mochin de Shuruk,” illuminating below,” meaning they are extended from above downward. “From above” means the Mochin of the point of Holam, which illuminate from above.

This is the two lines—right and left—that the letters receive first in AVI, then there is a dispute between them. This is the meaning of ascending and descending, that once it ascends and illuminates above in the illumination of the Holam, and once it descends and illuminates below in the illumination of the Shuruk. That is, once the right line prevails, and once the left line prevails.

The waters, which are the Mochin, are carved in their carvings, receiving the carvings of the Masach of the point of Hirik. At that time the Mochin settle in their places and the two lines of Holam and Shuruk are included in one another because it is the middle line that extends from the level of Hassadim that emerges on the Masach de Hirik, which decides and unites the two lines with one another.

Likewise, first, all the letters rose to AVI and received the Mochin from the two lines, right and left, which extend from the points Holam and Shuruk in AVI, and then the illumination of the point of Hirik. Then they were included in one anther and crowned in one another until the structure of Partzuf ZON and its Yesod was built over them.

374) When all the letters were built and crowned in Mochin de GAR through their Hitkalelut [mingling] in AVI, the upper water was mingling with the lower water and elicited the house of the world. AVI are regarded as upper water; ZON are regarded as lower water. When they received the Mochin of Holam Shuruk Hirik from AVI, the Kelim de ZA mingled with the Kelim de AVI for the difference between them had never been recognized. By that, they elicited Mochin de Hochma to the Nukva, and then the Nukva is called “the house of the world.”

First, the letters of ZA that included in the upper water were established and the two lines received the Mochin from the two points—Holam and Shuruk—in AVI. Afterwards they received the middle line from the point of Hirik and were completed. Then the Nukva was established in that manner, too. First she received the two lines right and left, and then she was called “the house of the world,” since the name “house” points to the light of Hochma received by the Masach de Shuruk. Yet, it is still not settling in the house because there is settling only in illumination of the point of Hirik.

Hence, the house, Nukva, is seen first, as the waters ascend and descend in her. First she received the house, the two lines from Holam and from Shuruk, then the dispute between them occurred. Once they ascend, when the right line prevails, extending from the point of Holam that illuminates from above, and once they descend, when the left line prevails in her, extending from Shuruk, which illuminates from above downward. It is as with the letters of ZA, until the firmament was made and divided between them.

The middle line, which extends from the Masach of the point of Hirik, is called “firmament.” When that firmament was made, it extended the middle line in Nukva and removed the dispute of the two lines in the Nukva because it clothed and included them in one another.

The dispute of the two lines, right and left, was on the second day of the work of creation, in which Hell was created due to the dispute between the lines. This is a burning fire, as it is written, “For it is consuming fire,” and he will be on the head of the wicked.

375) From this we learn that any dispute that is for the Creator endures, since here there was a dispute for the Creator, meaning for ZA, and the heaven exists afterwards, on the third day, due to that dispute, as it is written, “And God called the firmament, ‘heaven.’” “Called” means that He called and summoned, so that afterwards, on the third day, the firmament would be as heaven, ZA.

The reason why ZA receives the Mochin de Gadlut from AVI is that there was a dispute between the two lines that extend from the two points, Holam Shuruk, in AVI and they could not illuminate in them until the Zivug on the Masach of the point of Hirik was made, deciding between them. AVI received that Masach from ZA who rose to them. It follows that ZA causes the Mochin to exist in AVI, hence he is also rewarded with those Mochin, since the lower one is rewarded with all that it causes to illuminate in the upper one.

Thus, all the Mochin of ZA are only because of the dispute between right and left that was in Ima, with which he was rewarded due to the decision. Were it not for this dispute in AVI, ZON would have had no Mochin. Hence, any dispute that is for the Creator endures, since heaven is ZA, and the dispute that was in AVI was for the Mochin for heaven. Without it there would be no Mochin for heaven.

However, this was not on the second day, during the elicitation of the firmament, but on the third day, for then was the decision in the lines made, and the heaven exited afterwards, on the third day, as it is written, “And God called the firmament ‘heaven,’” which is a summoning for the third day, when the decision was completed, for which ZA receives the Mochin.

The construction of the house and the attic is in beams among which they are present and exist, since those beams among them are a floor for the attic and a ceiling for the house. It follows that from them comes all the existence of the house and the attic because before the beams are placed in the middle of the building there was no existence to those house and attic. They exist through them because if those beams are cancelled, the house and attic will immediately be cancelled too, as it is written, “And the veil shall divide for you between the holy and the holy of holies.” The actual holy and holy of holies were made by the veil and exist by it, since the veil is the firmament that divides inside in the middle between the upper waters and the lower waters.

AVI are upper waters and ZON are lower waters. Were it not for the firmament, ZA, which decided between the two lines of AVI, there would be no Mochin to the lower ones, ZON, because all the Mochin de ZA extend to him only thanks to his decision in AVI. Thus, their existence, meaning the Mochin of the lower waters, depends on the firmament. Likewise, the existence of the upper waters depends on the firmament because as long as the firmament did not decide between the two lines right and left in them, the lights were ascending and descending and did not illuminate.

Hence both the upper waters and the lower waters exist only through the firmament. This is similar to the beams between the house and the attic, where the actual house and attic are made by the beams. The dispute for the Creator [in Hebrew: for heaven] is the dispute between the lines of AVI, for without that dispute, ZA—heaven—would be without Mochin and would not exist. Because the firmament, ZA, sustained the Mochin in AVI, the Mochin existed in it as well.

376) Afterwards it is written, “Let the waters be gathered under the heaven unto one place.” Literally under the heaven. Heaven is ZA. “Under the heaven” is the Nukva de ZA below the degree of ZA. Water is Mochin. The Mochin will gather to the Nukva. Wherever it is said “under,” it is from Chazeh and below of that degree because the essence of each degree is from Chazeh and above. But here the text does not refer to Chazeh and below of ZA, called “heaven,” but to actually below, under the entire degree of ZA, who is the Nukva. “Unto one place” means unto a place called “one,” which is the lower sea, the Nukva, since the Nukva complements the name Ehad [one], and without the Nukva ZA is not called “one.”

ZA is called Eh [Aleph-Het] and the Nukva is called Dalet. When there is unification of ZA and Nukva, Aleph-Het with Dalet, the name Ehad appears in them. Thus, the Nukva, Dalet, complements the Ehad, hence the Nukva is called “one place.” It means that the meaning of the verse, “Let the waters gather,” in the Nukva, where all the waters gather, as it is written, “All the rivers go to the sea,” which is the Nukva.

377) “Unto one place” is as it is written, “And My covenant of peace shall not be removed,” meaning Yesod de ZA, who is called “a covenant of peace.” Thus, Yesod takes all the lights, as it is written, “Let the waters be gathered,” and throws them into the sea, the Nukva, when she has Mochin de Hochma. Through it, the land, the Nukva, is established, when she has all the Mochin—both Hochma and Hassadim. It is written, “And let the dry land appear.” This is earth, as it is written, “And God called the dry land ‘earth.’” Accordingly, the meaning of the words, “Let the waters gather,” is the Mochin, to Yesod de ZA, who is called “one place,” and he gives them to the Nukva. This is “And let the dry land,” which is the Nukva, “Appear.”

378) Why is the Nukva called “dry land”? It is written about her, “bread of poverty” without Vav [in Hebrew], indicating the Nukva when there is Hochma without Hassadim. At that time she is called “bread of poverty” because she cannot illuminate. This is why she is also called “dry,” without water, which are the Mochin, since the Hochma in her cannot illuminate without clothing from Hassadim.

This is why the Nukva sucks into her all the waters of the world, the light of Hochma, which includes all the Mochin de GAR. For this reason, she remains as dry as though she had never had any Mochin, for lack of clothing of Hassadim, for the Hochma does not illuminate without them, until that place, Yesod, when the “one place” was created, fills her with light of Hassadim. At that time the water extends through these sources of abundance of Yesod through the clothing of Hochma in the light of Hassadim.

379) “And the gathering of the waters He called ‘seas.’” This is the collection of the water above in Bina, for there all the waters gather, and from there they are drawn and come out. The root of the Mochin is in Bina, in Partzuf YESHSUT, and the words, “Let the waters gather” means that they will extend from YESHSUT. “Unto one place” is the Yesod, and from Yesod to Nukva. This is why the writing ends, “And the gathering of the waters,” the root and the outlet of those Mochin, “He called ‘seas.’”

The gathering of the water is righteous, Yesod de ZA. It is so because when Yesod reaches the gathering of the water it is written, “And God saw that it was good.” It is also written, “Say to the righteous, ‘It is good.’” Here the verse speaks of Mochin de Hochma that extend from the left line, the point of Shuruk. Before the arrival of the third day, Tifferet and Yesod, the deciding line, those Mochin could not illuminate. This is why it wasn’t said on the second day, “That it was good.”

Therefore, the words, “gathering of water,” are not interpreted as the left line in Bina because it was said about it, “It was good,” hence it was already subjugated by the Yesod, which clothed the Hochma in Hassadim. Prior to that, the Hochma does not illuminate, so how is it written about it, “And God saw that it was good”? This is why the verse is interpreted as Yesod, righteous, by whom the Mochin were made “That it was good,” as it is written, “Say to the righteous, ‘It is good,’” which decided between them.

However, Israel, ZA, is called “a gathering of water,” since it is written, “The hope of Israel is the Lord,” since the third line decides and clothes the two lines right and left in one another, at which time it is said about him, “It is good,” including Tifferet and Yesod, the covenant and body are considered as one for him. The third day is in Tifferet itself. This is why “The gathering of water” is not interpreted as Yesod, but as Tifferet, which is Israel, for the third day is Tifferet, deciding between the lines, and by which the Mochin of the left were made “It is good,” as it is written, “And God saw that it was good,” and there is no need to interpret it as Yesod.

380) It was said that the gathering of water is a righteous, Yesod de ZA, as it is written, “And the gathering of the waters He called ‘seas.’” This is the name of the Mochin de Hochma because the streams, springs, and rivers, which are all the Behinot of Mochin de Hochma, are all taken by Yesod. Because he is the source of all of them with its decision, he takes them all, and this is why he is called “seas.” This is why it is written, “And God saw that it was good,” since Yesod corrects these Mochin de Hochma. This is why now the text says, “It was good.”

However, if the words, “Gathering of water,” are interpreted as Israel, Tifferet, who does not illuminate in Mochin de Hochma, called “days,” but only in covered Hassadim, then why is he called “seas,” which is Mochin de Hochma? Also, why is it written, “It was good,” which means clothing of Hochma in Hassadim? After all, all of it is not revealed from Chazeh de ZA and above because the middle line that is there is Tifferet, but from his Chazeh and below where the middle line is Yesod.

381) Because he includes all the Mochin within it, both Hochma and Hassadim, he divided, for it was not said, “It is good,” about the Mochin between the first day and the third day, in the Mochin of the second day. That is, compared to the great light that emerged on the third day through Yesod, the previous Mochin on the second day are considered less, enough to not be worthy of saying “It is good” about them.

Were it not for that great advantage of Yesod, the Mochin of the second day would not be recognized as inferior, since on the third day the land bore fruit, meaning Nukva, through the righteous, Yesod, as it is written, “And God said, ‘Let the earth put forth grass, herb yielding seed, fruit-bearing tree yielding fruit after its kind, whose seed is on the earth.” The fruit-tree is the tree of knowledge of good and evil, Nukva de ZA. “Fruit-bearing” means the righteous, the foundation [Yesod] of the world, Yesod de ZA, who makes all the fruits and gives them to the Nukva. And because of that advantage of Yesod, the second day is regarded as so inferior that “It was good” is not said about it.

382) “Fruit-bearing tree yielding fruit after its kind” means that every person with a holy spirit, which is a fruit of that tree, of Nukva de ZA, Yesod inscribes in them a Reshimo after its kind. This is Yesod de ZA, a holy covenant, a covenant of peace. So are the ones with faith, those who have been rewarded with a holy spirit from the Nukva. They are like its kind, who are also rewarded with the degrees of the holy covenant and the covenant of peace. They enter its kind, clinging to it, and never parting from it.

The meaning of the words, “Fruit-bearing tree yielding fruit after its kind,” is the righteous, Yesod. He makes fruits—spirits and souls of people. The tree, Nukva de ZA, is impregnated with those fruits that she receives from Yesod, who are the spirits and the souls, and elicits that fruit after its kind, after the kind of the fruit-bearing, which is Yesod, so the receiver of the fruit will be like him. This is why it is written, “Fruit-bearing tree yielding fruit after its kind,” since the spirits come from Yesod, who makes them, and gives them to the fruit-tree, Nukva. Nukva gives them to people, and they are similar to the fruit-bearing, Yesod. This is why he says, “Yielding fruit after its kind.” The meaning of the difference, whether they are similar to Yesod or to Nukva, will be explained below.

383) Happy is he who is similar to his father and his mother, who are ZON. Hence, the holy Reshimo, the cutting of the foreskin on the eighth day, is for him to equalize his mother’s merit, Nukva de ZA. And when the holy Reshimo is exposed and revealed, so he would equalize with his father, ZA, since through the Mitzva of circumcision he is rewarded with receiving Mochin de Nukva, and through the exposing he receives Mochin de ZA, hence a fruit-tree is Ima, Nukva de ZA. “Yielding fruit” is the holy covenant, Yesod de ZA, his father. “After its kind,” so he resembles his father and is marked in him, receiving all his virtues.

384) “Whose seed is on the earth.” It should have written, “Seed in him” without the Vav [in Hebrew]. However, the seed of Vav is in him, the seed of ZA, who is called Vav, is in him. It is written, “On the earth,” since ZA gives that seed on the earth, the Nukva.

Happy are Israel, who are holy and are similar to the holy. They receive Mochin from ZON and are similar to them. This is why it is written, “And you people are all righteous.” Of course they are righteous, since their souls come out of the righteous, Yesodot de ZON, hence they are similar to them. Happy are they in this world and in the next world.

385) It is written, “He makes the earth by His power.” “He makes the earth” is the Creator above. The Creator makes the Nukva, earth, from the Zivug of ZON from Chazeh and above, from which covered Hassadim are given. “By His power” is a righteous, Yesod de ZA, where by his Yesod, he gives the Hassadim to Nukva.

It is written, “He prepares the world by His wisdom.” The world is the land below. That is, in Zivug ZON from Chazeh and below, where the illumination of Hochma is revealed. Nukva is called “world,” and the Creator prepares her. “By His wisdom” is Tzedek [justice], as it is written, “And He will judge the world with justice.” In a Zivug for extending illumination of Hochma, Nukva is called “justice,” and ZA “sentence.” “By His wisdom” is justice, to prepare the Nukva for being justice [Tzedek] through the Zivug of Tzedek and sentence, as it is written, “And He will sentence the world in justice.”

It explains what is written of the Zivugim of Tzadik [righteous/just] and Tzedek. The verse, “He makes the earth by His power” explains the Zivug of the Tzadik because “By His power is Tzadik [a righteous],” which is the Zivug for giving Hassadim. The verse, “Prepares the world by His wisdom” explains the Zivug called Tzedek, since “By His wisdom” is Tzedek. However, that Zivug of Tzedek is only for preparation, Hochma without Hassadim, and the Nukva cannot receive Hochma without Hassadim. Therefore, she needs to be further complemented by a Zivug of the Tzadik for reception of Hassadim. This is why it is written, “Prepares the world by His wisdom,” which is only for preparation.

“Makes the earth” is the Creator, who corrects the earth and mends her ways. He corrects her by His power. The verse explains “Makes the earth” in regard to doing, who is the Creator above, who makes the earth by the Zivug from Chazeh and above. It explains the words, “Makes the earth,” in relation to the act, which is the Creator who corrects the earth and mends her ways. The act is a correction so she may illuminate with the Hochma she received by the giving of Hassadim from the Zivug from Chazeh and above.

386) There are connections by which all 22 letters are connected as one. They are two letters, each of which ties all 22 letters as one. One ascends and one descends. The one that ascended descends, and the one that descended ascended, as it is written, as in Aleph–Chaf Bet–Chaf Aleph–Lamed [making up the words “Only in you is God”].

He continues to explain the two Zivugim Tzadik and Tzedek in the verse, “He makes the earth by His power,” as they are two Yesodot, since the male Yesod is Tzadik, and the female Yesod is Tzedek. This is why he calls them “two letters,” since Yesod is called a “letter.” The 22 letters are the ten Sefirot of the structure of the Partzuf, which also divide by the number 22 letters in a way that the 22 letters are the whole of the Partzuf entirely.

The Sefira Yesod of the Partzuf includes the entire Partzuf, connecting all the elements of the Partzuf into one connection. This is why it was said, “There are connections by which all 22 letters are connected as one,” which are the Yesodot [foundations] of each Partzuf, connecting all the elements of the Partzuf, which are 22 letters, and making them one whole by a Zivug.

There are two letters, two Yesodot, Tzadik and Tzedek, one ascending and one descending. The Zivug in the male Yesod—called Tzadik—for extending Hassadim is only VAK, whose illumination is considered as only from below upward because only the illumination of GAR illuminates from above downward. It follows that the illumination of the Zivug de Hassadim from Tzadik is ascending, illuminating from below upward. This is why it was said, “One ascends.”

The illumination of the Zivug de Hochma that extends in Yesod de Nukva, Tzedek—as she is GAR—illuminates from above downward. It is considered that its illumination descends to all the lower ones. This is why it was said, “And one descends.”

It is known that once the level of Hassadim has been revealed in the Zivug of the Tzadik, the Zivug of Tzadik and Tzedek was made as one and they were included in one another. Tzadik was included in the illumination of Hochma in Tzedek and has GAR, and Tzedek was included in the Hassadim in the Tzadik, and her Hochma clothes in Hassadim. Through that Zivug, the Hassadim in Tzadik now illuminate from above downward because they now have GAR by the Hitkalelut with Tzedek. Also, for the Hochma in Tzedek to be able to clothe in Hassadim, she now illuminates only from above downward.

The one that ascended descends, and the one that descended ascended. It is so because the illumination of Hassadim from Tzadik, whose illumination first rose from below upward, now—through his Hitkalelut with Tzedek—his illumination descends from above downward to the lower ones. Also, the illumination of Hochma, whose illumination previously descended from above downward, now after her Hitkalelut in Tzadik, her illumination ascends from below upward and she does not expand below to the lower ones.

It is written, “Only in you is God” [Aleph–Chaf Bet–Chaf Aleph–Lamed]. Aleph–Lamed [God] is the name of the Hesed whose illumination descends to the lower ones. Hence, “In you is God” means in Israel, since the light of Hassadim descends into the lower ones. However, it is written, “Only,” in diminution, diminishing the illumination of Hochma. The meaning of the words is “Only in you is God” and not the light of Hochma. This explains the words, “Makes the earth by His power” is righteous [Tzadik], for through the Tzadik, the Nukva receives complete making. “Prepares the earth by His wisdom” is Tzedek [justice], mating for Tzedek only for preparation. But in the end the Zivug of Tzadik and his Tzedek is made, and then the correction of the Nukva is complete.

387) The pivot of the balance [scales] stands in the middle, as it is written, “You shall do no wrong in judgment, in the meter, in weight, or in measure.” Weight means that the pivot of the balance stands in the middle, since then the weight is just. It is written, “By the shekel of the sanctuary,” and the balances stand in it, in the pivot of the balance, standing in the middle. The Mochin are weighed, hence they are called “Shekel [from the Hebrew word Mishkal (weight)] of the sanctuary.” The balance is that in which the Mochin are weighed, the balance of Tzedek [justice], by which the Tzedek is weighed and all the Mochin stand in the weight in the shekel of the sanctuary.

Explanation: All the Mochin come out and appear in the balance and in the weight, which are three points, Holam, Shuruk, Hirik. The letters Mem–Yod [MI] are Holam, the right scalepan, Hassadim, and the letters Aleph–Lamed–Hey [ELEH] are Shuruk, the left scalepan, illumination of Hochma. Before the level of Hassadim appear at the point of Hirik, the two scalepans are in dispute: once the right one prevails, the pan of Hassadim ascends, and the pan of Hochma descends, and once the left pan prevails, the pan of Hochma ascends, and the pan of Hassadim descends.

This continues until the middle line, Hassadim, appears at the Masach of the point of Hirik. Then a decision is made, Hochma clothes in Hassadim, Hassadim in Hochma, and both illuminate together. Therefore, that level is regarded as the point of Hirik, where the balance pivot stands in the middle before when the balance pivot stands in the middle, the justness of the weight is made, and the two scalepans stand one opposite the other equally. In this way, all the Mochin come out, as was said above, for there is no seed that is sown for Mochin unless by the three sowings Holam, Shuruk, Hirik.

This disagrees with what was said, “The one who ascended descends, and the one who descended ascended,” for by the middle line that decides between them, the illumination of Hassadim spreads below, and not the illumination of Hochma. Considering the shekel of the sanctuary that was said about the Mochin, it means that the two pans of the scales illuminate equally, that the pivot of the balance stands in the middle and the right pan no longer overcomes the left pan.

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

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

365) “And God said, ‘Let there be a firmament in the midst of the water, and let it divide between water and water.’” There are seven firmaments above, which is the Parsa in the place of Peh de AA, eliciting Bina outside of its head, and all stand in the upper Kedusha of Rosh de AA. The holy name Elokim is completed in them, returning the letters ELEH to MI, and completing the name Elokim. That firmament that is written here stands in the middle of the water, in Chazeh de AA, parting between HGT de AA above the Chazeh, and NHY de AA below the Chazeh.

Explanation: A firmament means Parsa, the Sium of Tzimtzum Bet, taking Bina and ZON of each degree outside of the degree. During Gadlut, it returns to Sium of Tzimtzum Aleph and returns the Bina and ZON to the degree.

Two firmaments are included in Atzilut: 1) the upper firmament in Peh de AA, taking AVI out from Rosh to HGT through the Chazeh; 2) the middle firmament, which stands at Chazeh de AA taking YESHSUT from the Rosh to Chazeh de AA through his Tabur.

There is also the bottom firmament, which ends the world of Atzilut, and of whom he is not speaking here.

And since the upper firmament in Peh de AA above ZAT de AA, HGT NHYM, includes them, it is regarded as seven firmaments, as HGT NHYM. The seven firmaments are above—the upper firmament in Peh de AA, which elicits AVI outside the Rosh and includes seven firmaments, and all stand in upper Kedusha because although that firmament takes AVI outside the Rosh, it still does not diminish them into VAK without a Rosh. Rather, they are regarded as still being in the upper Kedusha of Rosh AA, and the holy name is completed in them because that firmament returns the letters ELEH of Bina to Rosh de AA and complements the holy name Elokim.

That firmament in the verse, “Let there be a firmament in the midst of the water,” stands in the middle of the water. That firmament is not the upper firmament, but the middle firmament, standing in the middle of ZAT de AA, at his Chazeh, taking YESHSUT from Rosh de AA out to the place from Chazeh to Tabur de AA.

366) That firmament, the upper firmament in Peh de Rosh AA, stands over other animals and divides between the upper water and lower water.

There are two kinds of animals: 1) HGT, big animals; 2) NHY, small animals.

The upper firmament stands over the big animals because it stands at Peh de AA above HGT, but the middle firmament stands over the small animals, NHY, for it stands at the Chazeh, below HGT and above NHY.

The lower waters call upon the upper waters to raise them to them. They drink from that firmament, which raises them to the upper waters, and receive from there the Mochin of illumination of Hochma, which are called “drinking.” That firmament is also the one who divides between them. That is, there are two operations to the firmament, dividing and connecting. In Katnut, it separates between upper and lower waters, and in Gadlut it reunites the lower waters with the upper ones.

All the water, all the degrees, are included in the upper firmament. There are three firmaments, the new Siumim [pl. of Sium (end)] by the force of Tzimtzum Bet, called Parsaot [pl. of Parsa]. The upper one is in Peh de AA, the middle one is in Chazeh de AA, and the bottom one is at the Sium of Atzilut. During Gadlut, the illumination of AB SAG de AK temporarily cancels the Siumim of Tzimtzum Bet and restores the Siumim of Tzimtzum Aleph, thus canceling the boundary of the Sium de Atzilut. At that time the bottom firmament descends once more from Sium de Atzilut to the point of this world, and raises the three separated worlds BYA to the world of Atzilut, to Chazeh de AA and below, where YESHSUT and ZON stand clothing over them.

Afterwards the middle firmament descends from Chazeh de AA to the Sium of Atzilut and raises YESHSUT and ZON—on which the three worlds BYA clothe—to AVI de Atzilut, since the boundary at the Chazeh has already been cancelled and they all clothe over AVI.

Finally, the upper firmament in Peh de AA descends to the Chazeh, and the boundary between the Rosh de AA and his HGT—where there are AVI, on which YESHSUT and ZON clothe, and on whom there are the three worlds BYA—is cancelled.

All rise to Rosh AA and receive there light of Hochma, hence the upper firmament includes all the degrees of ABYA, AVI, YESHSUT, and ZON de Atzilut, and the three worlds BYA. Upon descending from Peh de AA to the Chazeh, it raises all the degrees to Rosh de AA, which is why it was said that because all the water is included in the upper firmament, all the degrees of ABYA are included in it.

And once it imparted the Mochin to the upper animals, HGT, it lowers them to the animals from Chazeh and below, small animals, who suckle the Mochin of illumination of Hochma from there. Suckling indicates reception of Mochin of illumination of Hochma.

367) It is written, “A locked garden is my sister and bride, a locked rock, a spring sealed up.” “A locked garden” is the Nukva when all the lights are blocked in her, and all the lights are included in her. She is called “A locked garden” when the river that comes out of Eden stretches out of Eden and enters the Nukva to water her from Eden. “A river comes out of Eden” is Bina who came out of Rosh AA, called Eden, to water the garden.

When the upper firmament descends from his place to the Chazeh and raises all the degrees to the Rosh de AA, the Nukva receives Mochin of drinking and includes all the Mochin. However, it does not elicit their illumination because the water, Mochin, congeal and stand in it.

They congeal because the North wind blows in those waters, hence they congeal and do not come out until they become ice. The North wind is the left line extending from the point of Shuruk de Bina from the time when she rose to Rosh de AA, when she has Hochma without Hassadim. This is why the lights froze in her, since Hochma cannot illuminate without Hassadim. The lights froze in her and did not extend from her to illuminate outside, thus forming ice and freezing.

Were it not for the South side, the right line, who trampled the power of that ice, water would never have come out of it. Were it not for the Zivug that was made on the Masach de Hirik, which extends the level of Hassadim from the South, the right line, in which Hochma clothes and illuminates, the lights would never have been able to illuminate there, since even the Hochma in her wouldn’t be able to illuminate without Hassadim.

368) The appearance of the upper firmament is as the appearance of the ice that has congealed, gathering within it all those waters that are poured over it. Thus the upper firmament gathers over it all those waters and divides between the upper water and the lower water, as it is written, “And over the heads of the animal was an image of a firmament like the terrible ice.” This is the upper firmament, which as it descends from Peh de AA and raises all the lights of ABYA to Rosh AA, it becomes like the terrible ice, unable to illuminate for lack of Hassadim, which are in the Rosh of AA. By that it divides there between upper water and lower water because the GAR, upper water, can receive Hochma without Hassadim, but the ZAT, the lower water, cannot illuminate without Hassadim, they freeze, and they become ice.

That firmament gathers all the degrees, which are AVI, YESHSUT, and ZON de Atzilut, and raises them to Rosh AA. Then all the Behinot of ZAT, which cannot receive Hochma without Hassadim, freeze and it divides between the upper water and the lower water, dividing between GAR—upper water, which can illuminate in Hochma without Hassadim—and ZAT—bottom water, which cannot illuminate without Hassadim.

It is written, “Let there be a firmament in the midst of the water.” The firmament in the middle of the water is the middle firmament in Chazeh de AA. This seemingly means that the first firmament is that middle firmament. However, he says that it is not so. Rather, “Let there be” is written before the firmament here, since it is written, “Let there be a firmament,” indicating that the firmament that was made of the first firmament is the one standing in the middle of the water, but the first firmament stands over the heads of the animals, over HGT de AA, and not in the middle of the water, which is between HGT and NHY.

The words, “Let there be,” said in the work of creation, always indicate a Yod that entered the light Yod–Hey, AVI, becoming Avir. It is so because a Sium was made under KH de AVI, and that Sium is called the middle firmament, standing at Chazeh de AA, and their Bina and ZON fell below that firmament. Thus, that middle firmament is an offshoot that was made of the first firmament that stands at Peh de AA above AVI, on which the word “Let there be” revolves.

Indeed, the primary difference between the upper and lower water—that it took the bottom water outside the GAR, upper water—was made in the upper firmament in Peh de AA, for it elicited Bina and ZON from Rosh de AA, and AA remained with only KH, which is the upper water, and Bina and ZON de Rosh became the bottom water and his Guf.

However, up to the Chazeh, where upper AVI stand, no diminution is apparent there, and AVI is regarded as not having left the Rosh de AA, and they are considered GAR. The full force of diminution of eliciting Bina from Rosh AA, to be considered a Guf without a Rosh, begins only below AVI, in the middle firmament at the place of Chazeh de AA. Thus, the force of diminution of the upper firmament appears only in the middle firmament.

The firmament that was made of the first firmament is the one standing in the middle of the water, for this is the force of diminution in the middle firmament, which elicited the bottom water into being VAK without a Rosh. This extends and was made from the upper firmament, which could not be revealed in the firmament itself because it is above AVI, hence it appeared in the middle firmament.

Two principles are clarified here: 1) The force that divides water from water that is in the firmament, which is made during Katnut of the degrees, is made only through the middle firmament at the place of Chazeh. 2) The force that unites the bottom water with the upper one, which extends GAR to all the degrees, was made only by the upper firmament, standing at Peh de AA, raising them to Rosh AA.

369/1) There is a membrane in the middle of man’s intestines, which stops between them from below upward, stopping between the intestines, the feeding organs, and the vital organs, the heart and the lungs, which is called “the liver’s court.” The membrane begins opposite a person’s Tabur [navel] and stretches from below upward diagonally through his Chazeh [chest], drawing vitality from the vital organs above the Chazeh, and giving to the feeding organs below the Chazeh. Likewise, that membrane in the middle of the Guf [body] de AA extends from opposite the Tabur de AA through his Chazeh, and stands above the animals below, above the Sefirot NHYM, lower animals, dividing between upper water, HGT, and lower water, NHY.

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

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

358) Rabbi Shimon says, “The world was created over the covenant, the Nukva in Katnut, and it exists.” Beria is Katnut; existence is Gadlut, the Mochin de GAR is the Nukva existence, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” A covenant is a righteous, the foundation of the world, “Remember.”

Rabbi Yosi interprets the verse, “And there was evening and there was morning, one day.” The unification is in the words, “Uncovers deep things from the darkness,” which is the darkness of Malchut, night. Because Malchut is the carrier of the Masach de Hirik, it follows that as the Mochin appear only through the Hirik, the Mochin also appear only through her darkness. It therefore follows that day and night became one, that both are equal causes in the elicitation of the Mochin, “And there was evening and there was morning, one day.”

Rabbi Yitzhak interprets the verse, “And there was evening and there was morning, one day,” to mean the Hitkalelut [mingling] of the two lines—right and left—in one another. The day is the right line, and the night is the left line, and they mingle in one another, “And there was evening and there was morning, one day.”

Rabbi Shimon interpreted it to mean the unification of the Masach de Hirik, like Rabbi Yosi, but not on the Malchut, but only on Yesod. It is so because the Masach de Hirik is shared between Yesod and Malchut, for the correction of the Masach is considered Malchut in the circumcision and in “keep,” which is only a correction of the Kelim. But the Mochin that emerge on the Masach are regarded as Yesod, “remember,” and in the exposing, the disclosure of Mochin de GAR.

This is why Rabbi Shimon says that the world, Nukva, is standing over a covenant that connects day and night, ZON, as one, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” “The ordinances of heaven” means the Mochin extending out of the upper Eden. “If My covenant is not day and night,” meaning were it not for Yesod, who connects day and night as one, which are ZON, through disclosure of the Mochin in Masach de Hirik. “The ordinances of heaven and earth” are the Mochin de GAR extending from Eden, which is Bina that becomes Hochma. “I have not appointed,” for without it there would be no presence of Mochin in ZON, which are called “heaven and earth.”

359) It is written, “At the sound of those who divide flocks among the watering places, there they shall recount the righteous deeds of the Lord, the righteous deeds for His peasantry in Israel. Then the people of the Lord went down to the gates.” “The sound of those who divide flocks” means the sound of Jacob, since “Those who divide the flocks” means like the middle man.

All the Mochin depend on Yesod, as it is the Masach de Hirik, as it is written, “The sound of those who divide,” the voice of Jacob, since Jacob is Tifferet, deciding between the two lines—right and left—which are called here, “Those who divide,” as they are two halves of the degree. The right and left of something are its two halves. And when Tifferet extends the level of Hassadim on the Masach de Hirik, by which it decides between the two halves, the GAR are drawn.

“Among the watering places” means that Tifferet sits among those who draw out water above, since Tifferet—Jacob, ZA—goes up to Bina and there decides with his Masach de Hirik between the two lines in Bina, the two points Holam Shuruk in Bina. Holam is Hassadim, right; Shuruk is Hochma, left; and the voice of Jacob decides and includes them in one another, and they are completed by one another.

Those two points, Holam Shuruk, in Bina, are called “Those who draw out water above,” since they include all the Mochin in Bina, and ZA journeys in two sides—in right and in left, Holam Shuruk, including them within him—because he decides between right and left and includes them in one another. By that, the wholeness of both of them is revealed, since now there are Hochma and Hassadim in the right, and Hochma and Hassadim in the left, and therefore ZA himself is rewarded with those Mochin of the two sides of Bina. It is so because the rule is that anything that the lower one causes to be added in the upper one, it is rewarded with that full amount that it added in the upper one, as well, since it is rewarded with them and includes them within it. Therefore, ZA also includes those three lines, HGT.

360) “There they shall recount the righteous deeds of the Lord.” “There” is the place for the queen, the Nukva above the Chazeh, to cling. It is so because there is a Zivug in ZON in those three lines with which he was rewarded from Bina, HBD HGT de ZA from Chazeh and above, above the Chazeh. The writing also indicates, “There they shall recount the righteous deeds of the Lord,” that it is from there that the righteous deeds of the Lord are suckled and drawn. NH de ZA, called “the righteous deeds of the Lord,” suckle and draw from that Zivug de ZON from Chazeh and above.” “Suckling” means that they receive Mochin de VAK, and “drawing” means that they receive illumination of Hochma. It follows that there are two matters in the verse, “There they shall recount the righteous deeds of the Lord: 1) indicating the Zivug of ZON above the Chazeh; 2) indicating that NH de ZA receive the Mochin from Zivug of ZON.

The words “The righteous deeds for His peasantry in Israel” indicate the righteous of the world, Yesod de ZA, covenant and holy, drawing and taking everything. Holy indicates extension of Hassadim, pure Avir from upper AVI, right line. Drawing indicates extension of illumination of Hochma from the left line. He takes everything from the determining between the right line and the left line, taking the illumination of them both, since as Tifferet decides between HG from Chazeh and above and includes them both, Yesod decides between NH from Chazeh and below and includes them both.

He spreads to the great sea, the Nukva, these upper waters, his Mochin, extending from Ima, upper water, in Israel, for Israel inherited that covenant and the Creator gave it to them as an everlasting inheritance.

361) Since Israel left the covenant because they were circumcising but not exposing, it is written about them, “Then the people of the Lord went down to the gates.” “Went down to the gates” means that they went down to the gates of Tzedek [justice], that they were sitting at the gates and did not enter.

The Nukva is the king’s palace. When Israel were keeping the covenant, they were rewarded with being inside the king’s palace, receiving the Mochin from the interior of Nukva de ZA. But once they left the covenant, they drew far from the king’s palace and descended to the gates of the palace, called “gates of Tzedek,” and no longer came inside the interior of the palace.

It is written about that time, “And the children of Israel left the Lord,” until Deborah came and volunteered for them by extending and disclosing the upper Mochin for them, as it is written, “When the hair in Israel grows loose.” “Loose” means disclosures, as in, “And let the hair of the woman’s head go loose.” This is the revealing of the Mochin that returned to Israel through Deborah.

362) This is why it is written about Israel when they left the covenant, “The peasantry ceased in Israel.” “The peasantry ceased” is His peasantry, as it was said in the explanation, “The righteous deeds for His peasantry in Israel,” which is the abundance of Mochin de Gadlut from Yesod to the great sea. And since they left the covenant, those Mochin ceased from Israel. The Mochin ceased from the holy covenant, called “peasantry,” because they circumcised but did not expose.

“The peasantry ceased … until I, Deborah, arose, until I arose, a mother in Israel.” What does it mean that she called herself a “mother”? She said to them, “I lowered the upper water from above—the Mochin de GAR that extend from Ima—to keep the worlds. This is why she called herself a “mother,” since she revealed the Mochin from Ima. “In Israel,” since she became a mother to both Israel of above, ZA, and Israel of below, the children of Israel, since she extended the Mochin to ZA, too, as to Israel, to show that the world existed only on that covenant. The meaning of everything is the words, “A righteous is the foundation of the world,” who is the Yesod [foundation] on which the world stands.

363) Three come out of one; the one is in three. He enters between two, two nurse the one, and the one nurses several sides.

To explain the unification of “Evening and morning, one day,” The Zohar says, “Three come out and appear out of one,” as it is written, “The sound of those who divide flocks among the watering places,” that the two lines—right and left in Bina from Holam Shuruk are called “watering places.” The sound of those who divide, ZA, Jacob, rises to them and decides between them in Masach de Hirik, by which the right and left are included in one another, and three Mochin HBD come out in Bina.

Thus, three Mochin HBD come out of one, ZA, who rose to Bina. And since ZA caused the disclosure of three Mochin HBD in Bina, he is also rewarded with them, since the lower is rewarded with the full measure of illumination that it causes in the upper one. Therefore, one, who is ZA, is in three, for he, too, is rewarded with those three Mochin, HBD in the Rosh, and HGT through the Chazeh in the Guf. As it was said above, because he journeys to determine between the two lines—right and left of Ima—he himself includes them and is himself rewarded with those three lines, HGT.

NH, called “the righteousness of the Lord,” suckle and receive from the Zivug of ZA and the queen above the Chazeh. Once ZA is himself included in three Mochin de Ima, he entered and imparted them between the two from Chazeh and below, which are his NH, called “righteousness of the Lord,” and two nurse the one. Those two, NH, nurse the one, Yesod, who decides between them, and Yesod receives from them the Mochin. By that he is included in all the degrees, and then the one nurses to several sides, meaning that Yesod gives to Nukva, to all the Behinot of the Nukva. He draws and takes everything and spreads to the great sea, to Nukva.

Now Rabbi Shimon ends, “And then they are all one.” “Then” means that after Yesod imparted everything to the Nukva, all the degrees of ZA became one with the degrees of the Nukva. It is written, “And there was evening and there was morning, one day,” where evening and morning are mingled as one. It is also written, “If My covenant is not day and night,” since in it, in Yesod, ZA and Nukva—who are day and night—become one. Thus, the covenant, Yesod, makes the day and the night into one.

364) We learned that one who circumcises without exposing is as one who did not circumcise because circumcising and exposing are two degrees. Circumcising is “remember” and exposing is “keep.” The circumcising is Tzadik [righteous/just], exposing is Tzedek [just/justice]. The circumcising is male, exposing is female. Circumcising is the token of the covenant, Joseph, Yesod, exposing is the covenant, Rachel, Nukva de ZA. They must be connected—the Yesod with the Nukva. When he circumcises and exposes the circumcision, his works rise for MAN and he causes a Zivug for ZA with the Nukva. One who circumcised but did not expose is as one who separated ZA from the Nukva.

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

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

348) “And God said, ‘Let there be light.’” This is the light that the Creator created in the beginning, the light of the eyes, the light that the Creator showed to Adam HaRishon, by which he saw from the end of the world to its end, the light that the Creator showed to David, who was praising and saying about it, “How abundant is Your goodness, which You have hidden for those who fear You.” It is the light that the Creator showed to Moses, and by which he saw from Gilad to Dan, meaning the whole of the land of Israel.

349) When the Creator saw that three generations of wicked would arise—the generation of Enoch, the generation of the flood, and the generation of Babylon, He hid the light so those wicked would not use it. The Creator gave the light to Moses, who was using it during the three months that remained for him from the days of his Ibur [conception/pregnancy], since he was born after six months and one day, and had three months remaining of the nine months of Ibur when he was not in Ibur. This is why it is written, “And she hid him three months.”

We learn that the Egyptians thought that she would give birth to him after nine months as usual, so they were not looking for Moses prior to the nine months, and she could hide him, for any person for whom a candle is lit over his head during his Ibur, he watches and sees from the end of the world to its end. The special thing about Moses is that even after he was born the Creator still gave him that light, meaning only that time while he was still meant to be in Ibur, which are three months from six months and one day through the complete nine months. But after nine months, the Creator took the light from him.

350) After three months, when he had nothing left of his days of Ibur, he came before Pharaoh. Pharaoh’s daughter found him on the bank of the Nile and brought him to Pharaoh, and then the Creator took all the light from him until he stood on Mount Sinai for the reception of the Torah. Then the Creator gave him back the light. He was working with the light all of his days, and the children of Israel could not approach him until he placed a cover over his face, as it is written, “And they were afraid to come near him.” He cloaked in the light as with a Talit, as it is written, “Covered with light as with a garment.”

351) “‘Let there be light,’ and there was light.” Anything that “Let there be” is said about it applies to this world and to the next world. They are two worlds, Bina and Malchut. Bina is called “the next world,” and Malchut is this world. All who is higher in merit is also regarded as earlier in time. This is why the next world is considered earlier, past, as it is Bina, who precedes Malchut. This world is considered later, in the future, since Malchut is later than Bina.

The words “And there was” contain two meanings, since “Let there be” means future, and the Vav at the beginning of the word makes it past tense. Hence, there are both past and future in it, which are the next world and this world. This is why he says that anything that “And there was” is said about applies to this world and to the next world, since both are implied in the words, “And there was.”

The light that the Creator created in the work of creation illuminated from the end of the world to the end of the world and was concealed.

352) Why was the light concealed? It was so the wicked of the world would not enjoy it. So the worlds do not enjoy the light because of the wicked, and it is concealed for the righteous, as it is written, “A light is sown for the righteous.” At that time, the worlds will be mitigated by the appearance of that light and they will all be one. And until the day when Bina, called “the next world,” is disclosed, that light will be hidden and concealed.

353) That light, which is revealed from the next world, comes out from the darkness that was engraved in the carvings of the most hidden, meaning in the carvings in Bina, who is the next world, in the point of Shuruk in her. It is so because when Bina rises and unites in Rosh AA, in which there is Hochma without Hassadim, the darkness comes out in ZAT de Bina, since ZAT de Bina is Hitkalelut of the ZON in Bina. Because they are primarily from Hassadim, they cannot receive the light of Hochma without clothing of Hassadim, and darkness is made in them. Finally, a hidden trail was made of the hidden light to the darkness below, which is the Masach de Hirik, and then the light is in it, meaning the light that is hidden in the worlds is revealed.

It is so because in Bina, the level of Hassadim emerges on Masach de Behina Aleph in ZON that rose to Bina, then the Hochma dresses in Hassadim and can illuminate. That Masach in ZON is the Nukva because it carries the Masach of ZA. It follows that through the Masach of the Nukva, the Mochin illuminated in Bina, for were it not for the level of Hassadim that emerged on her Masach, Bina would have stayed in the dark because of the point of Shuruk.

Thus, it is considered that the Masach of the Nukva was engraved and made into a trail that comes out of the light that is hidden in Bina to the darkness in the Nukva herself. By this trail, the hidden light extends from Bina to the Nukva because the lower who complements the upper one is itself rewarded with the full measure that it complemented for the upper one.

That light, which appears from the next world, was engraved in the carvings of the most hidden, until it was carved and extended by one hidden trail from that hidden light that illuminates in Bina. The light extends and comes by a trail that was erected by a Masach of the point of Hirik of the Nukva to the darkness below, the darkness of the Nukva herself, and from the Nukva the light appears in all the worlds. The darkness below is the darkness, called “night,” the Nukva of ZA.

354) This is why they interpreted what is written, “He uncovers deep things out of darkness.” If the meaning of the verse is that the deep things appear out of a hidden darkness—the darkness of Bina—then we see that all those upper Ketarim [pl. of Keter] in Bina are hidden. This is why the text calls them “Deep things.” Thus, what is “Uncovers deep things,” if they do not appear at all? Rather, all those upper hidden things appear only out of that darkness, the night, Nukva. All those deep and hidden things that come out of the thought, Bina, and the voice, ZA, takes them, they do not appear until the word reveals them. A word is speech, Malchut, since ZA in Mochin de Gadlut is called “voice,” and Malchut in Mochin de Gadlut is called “speech.”

Explanation: Those GAR de Bina that become hidden with the ascent of Malchut to her are called “Deep things.” Likewise, the upper Ketarim are hidden. It is written about them, “He uncovers deep things out of darkness.” Those GAR reappear from the darkness in the point of Shuruk from which the Hochma extends. The text does not refer merely to the hidden darkness of Bina at the point of Shuruk in her, since disclosure is through illumination of Hochma, and although Bina who receives Hochma does not receive for herself but for Malchut, while she herself remains forever in covered Hassadim, “For He desires mercy,” then how is it written about her, “uncovers the deep things out of darkness”? Thus, does the darkness not appear there at all?

Rather, it refers to the darkness of the night, the darkness of the Nukva, called “night,” who receives darkness from the point of Shuruk of Bina. It is written of her, “He uncovers deep things out of darkness,” since once she receives Hassadim from ZA, the Hochma, who was in her darkness on the left, at the point of Shuruk—for lack of clothing of Hassadim—now appears and comes out of the darkness, clothing in the Hassadim that she obtained.

This is the unification of thought, voice, and speech: 1) a thought is Bina’s Mochin de Gadlut; 2) a voice is ZA in Gadlut; 3) speech is the Nukva in Gadlut. That is, when ZON receive the thought, Mochin de Gadlut, a Zivug between them is made in voice and in speech. And as with a corporeal person, whose thought is not recognized before it has clothed in voice and speech, and also not in a voice but only in speech, so here the illumination of Hochma appears neither in thought, Bina, nor in voice, ZA, but only in speech, the Nukva de ZA. Thus, the emanation of Mochin for all their details comes out primarily in thought, Bina, and the thought, with all that is in it, dresses in a voice, ZA, and from the voice they are all imparted to the speech, and all that was in the thought appears through the speech.

355) The speech, which is the unification of thought, voice, and speech, is called Shabbat [Sabbath], since Shabbat is the Nukva in Mochin de Gadlut, the letters Shin Bet–Tav. Shin implies GAR, Bet–Tav are the Nukva. Because the Shabbat is called “speech,” it is forbidden to discuss secular matters on Shabbat, for they blemish the great Zivug of voice and speech because that speech of Shabbat must rule in the world, and not the speech of weekdays, which are the Katnut of the Nukva.

The speech, Nukva in Mochin de Gadlut, who comes from the side of darkness, from the point of Shuruk, reveals deep things within her. That is, it is written about her, “Uncovers deep things from the darkness,” since the GAR de Hochma appear within her. This is implied from the words “From the darkness,” which means coming from the side of the darkness. The essence of the darkness is in Bina, and the darkness in Nukva is received from the darkness of Bina. And since it is written, “Uncovers deep things from the darkness,” and it is not written, “Reveals deep things in the darkness,” it means that it is about the Nukva, who comes from the darkness of Bina. This is why it is written, “From the darkness,” and not in the darkness itself, which is in Bina.

356) Thus, if the merit of the darkness is so great, why is it written, “And God divided between the light and the darkness,” meaning that He divided between the importance of the light and the lowliness of the night? Rather, first, the light elicited the quality of day, and the darkness the quality of night. Then it is written, “And God divided between the light and the darkness,” dividing between the great importance of the day and lowliness of the night. Afterwards, He connected the day and the night, which are ZON, together and they became one, as it is written, “And there was evening and there was morning, one day.”

Then it is written, “Uncovers deep things from the darkness,” and the merit of darkness grew extensively. And the word “divided” is written of the time of the exile, when they are separated from each other. Then it is written “Divided,” “As light excels over darkness,” and likewise prior to the Zivug.

357) Until the Zivug, the male was light and the Nukva darkness. Then ZON united as one, to be one—the male Partzuf was built from the right line, Hassadim, and the female Partzuf was built from the left line, Hochma without Hassadim, darkness, since the Hochma does not illuminate without clothing of Hassadim. In what are they separated, for which it is written about them, “Divided between the light and the darkness”? To recognize between the light and the darkness, the degrees initially part from one another, then the merits and demerits of the light in itself are recognized, as well as the merits and demerits of the darkness in itself.

Although there is a big advantage to the light over the darkness, it is still devoid of illumination of Hochma. Likewise, although there is merit to the darkness, for there is illumination of Hochma in it, the Hochma doesn’t shine in it for lack of clothing of Hassadim. Therefore, it is dark from both light of Hassadim and from light of Hochma.

And once the merits and demerits of each one separately were thoroughly recognized, they mated and both became as one because they mated, since they need one another. Thus, the light of ZA is complete only after it is included in the darkness of the Nukva, for then the light is complemented with illumination of Hochma, as well, and the darkness of Nukva is complete only after it is included in the light, since then it obtains the Hassadim from it, Hochma clothes in Hassadim and is able to illuminate. Although they mated and became one, they are still essentially different from one another because one is Hassadim and the other is Hochma. But despite the difference between them being so great, they became one and are mingled as one, for it is written, “And there was evening and there was morning, one day,” which means that they became one.

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

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

338) The Bet of Beresheet is big in the Masoretes (a school of scribes and scholars). But who are the six days of creation? It is written, “The cedars of Lebanon, which He has planted.” As these cedars come out of Lebanon, the six days of creation come out from Beresheet. Beresheet is Hochma. The six days of creation are HGT NHY de ZA, which come out of Hochma, who is called Resheet.

339) The text interprets those six upper days of Beresheet, “Yours, O Lord, is the greatness,” which is Hesed, “and the power and the glory and the victory and the majesty, all that is in the heavens and the earth.” “All,” righteous, is Yesod. Thus, the text interprets the names of six Sefirot HGT NHY. “In the heavens” is Tifferet, and “In the earth” is the Assembly of Israel, Malchut. It follows from the writing that “All that is in the heavens and in the earth” means that the Yesod [foundation] of the world, Yesod de ZA, called “all,” is gripped to Tifferet, heaven, and to earth, the Assembly of Israel, Malchut.

340) This is why it was said Beresheet about Hochma, which is the letters of Bet Resheet. Bet, since Hochma is the second of the ten Sefirot. She is called Resheet because the upper Keter, who is hidden, is the first of the ten Sefirot. But because Keter is not counted among the Sefirot, the second Sefira, Hochma, is regarded as the Resheet [first/prime].

The reason why Keter is not counted among the Sefirot is that in Atik, Keter, Tzimtzum Aleph is still ruling, and the ten Sefirot are from Tzimtzum Bet. And although he breached and did not breach, meaning was established also from Tzimtzum Bet, it was for AA, Hochma. This is why he is considered Atik, like AK, and does not join the Sefirot of the world of correction, which are all from Tzimtzum Bet.

Also, the Sefirot begin from Hochma, which is AA, or the Bina that becomes Hochma. Once Hochma de AA was concealed and does not give to Atzilut, Bina is operating in her stead. This is why it was said about her, Bet Resheet. Bet, since she is second in the emanation of the ten Sefirot. Resheet, since she is the first in the count, once Keter is not counted in the count.

Moreover, as upper Hochma is Resheet, the lower Hochma is also Resheet because from upper Hochma through Malchut, which is lower Hochma, there is no one among all the Sefirot to receive for himself illumination of Hochma. For this reason, the Bet must not be separated from Resheet.

This Bet implies, Malchut, bottom Hochma. And since there is no Sefira between them to receive Hochma, Malchut must be together with Resheet, and this is Bet Resheet.

341) Beresheet is regarded as an utterance among ten utterances. Six days come out of Beresheet and are included in her. An utterance means a complete degree in GAR. Is Beresheet also an utterance? After it has the letters Bara Sheet [“created six,” respectively], indicating that it is VAK without GAR. He responds to that, that it is indeed a complete utterance. The reason why VAK is implied in it is that six days, HGT NHY de ZA, come out of it, and are therefore included in it. Those included in it are called “six” and are implied in it—Bara Sheet—like those six of ZA that came out of it, meaning after the six of ZA that emerged from it regarding Asher [which] that emerged from Beresheet. The letters Bara Sheet are implied in it, but in itself, it is a complete utterance.

342) “God created,” as it is written, “And a river came out of Eden to water the garden.” “Created” comes from the word “took out.” This is why it is written, “And a river comes out of Eden,” since “created” means that He took Bina outside of Rosh AA, called Resheet. This exit is implied in the words, “And a river came out of Eden” because a river is Bina, Eden is Hochma, and through the ascent of Malchut to Rosh AA, the river went out of Hochma to water the garden, Malchut, and sustain her, look at her, at all that she needs.

“To water” means imparting of Mochin of illumination of Hochma, called “drinking,” as it is written, “Eat, friends, drink and be drunken, O beloved.” To sustain means clothing of Hochma in Hassadim, for then the Mochin are sustainable. “To look at her” means at all that she needs, to bring her to the end of correction, for without the exit of the river from Eden, Malchut would be unfit to receive any Mochin, much less achieve her correction, as through the Mochin that she receives, she gradually arrives at the end of correction.

Beresheet Barah Elokim [In the beginning God created]. Elokim [God] is Bina, called “living God” when she returns to Hochma. It is so because the meaning of “In the beginning God created” is only through that river. “Created” is the exit of the river from Eden. Elokim is the return of the river to Eden, since upon the exit of the river from Eden, the letters ELEH fell down, and now that she returns her letters ELEH to herself, she returns to Rosh AA and becomes Hochma. Afterwards she dresses the Hochma in Hassadim, and the letters ELEH join the letters MI, complementing the name Elokim in Bina. It is called “living God” as she is considered Hochma, called “light of Haya [life/animated],” to bring out and emanate everything, and to water everything, to impart Mochin of Hochma to all, which is called “drinking.”

343) “The heaven” indicates a connection of male and female. “The” is Nukva, “heaven” is male. They are the great ZON. Afterwards, in the connection of the great ZON, the world below was created, being the small ZON, from Chazeh de ZA and below. In it, in the world below, he gave wholeness to all. He is the Mochin of illumination of Hochma that was given only to the small ZON below the Chazeh.

“The heaven.” “The heaven,” ZA, emanated his Nukva, “the,” by the force he received from the living God, Bina, once Resheet, AA, emanated Bina in the name “living God.”

344) Once the living God emanated everything to all the Partzufim of Atzilut and everything settles and unites as one, the last ring becomes Resheet, meaning the last Partzuf in Atzilut—Nukva—becomes Resheet, receiving the Mochin de Hochma, called Resheet. But the Partzufim that preceded her do not receive these Mochin for themselves, but only to give to the Nukva. By that Resheet in the Nukva, he emanated upper lights, which are illumination of Hochma, she began to illuminate in illumination of Hochma, and water, Hassadim, begin to be drawn from her downward for the reception of the lower ones because they can receive only from the Nukva.

For all those reasons Nukva is also called Resheet. This is why God indeed created everything with Resheet, Hochma, since with her He created the lower world, Nukva de ZA, called Resheet, like her. In her, in Nukva de ZA, He elicited and disclosed the lights of Hochma. In her He placed the strength to all the degrees because the light of Hochma is the vitality of all the degrees.

345) This is why it is written, “Is the axe to boast over the one who chops with it?” To whom is the praise? Is it not to the craftsman who chops? It is the same with this Resheet. The upper Elokim, Bina, created the heaven. Whose praise is it? The praise is God’s, Bina’s. All the praise that came out in the work of creation, in ZON de Atzilut, and in the bottom BYA, is only Bina’s, since by the letters ELEH that she lowered from herself during Katnut, and returning them during Gadlut, the heaven and earth—ZON and BYA and all that fills them—came out. Had she not lowered her letters ELEH, this whole reality would not have existed.

346) It is written, “For what great nation is there that has a god so near to it.” Why does it write “near” in plural form [in Hebrew]? It should have spoken in singular form. However, there is an upper Elokim, Bina, an Elokim of the fear of Isaac, Gevura de ZA, who is also called Elokim. The last Elokim, Nukva de ZA, is also called Elokim because the name Elokim of Bina expands and illuminates over Gevura and Malchut. This is why it is written “near” in plural form.

Many Gevurot are called by the name Elokim, which is 120 combinations of Elokim. These are combinations of Elokim that emerge from one Elokim, Bina, and all those names Elokim are one, for all are an extension of the upper Elokim, Bina.

347) “In the beginning … created” implies KH. Elokim implies Bina, “The” implies greatness and Gevura. “The heaven” is Tifferet, and “The” implies NHY. “The earth” implies Malchut. All ten Sefirot are implied in the first verse in the Torah.

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

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

335) Rabbi Shimon explained the Hitkalelut of the two lines right and left that were disputed, as it is written, “The rings shall be opposite from the frame.” The frame is a closed place that opens only for one fine one who is known within in humbleness, and by whose power it is filled with light. He mentioned gates to light the candles. Because it is a hidden and concealed place, it is called a “frame.” This is the next world, since the next world is called a “frame.”

Upper AVI are called “in the future,” and YESHSUT is called the “next world.” In terms of the Mochin of the point of Shuruk, which is illumination of Hochma, YESHSUT is called a “frame” because then the lights close and do not illuminate in her. It was said that it is a closed place, meaning during the illumination of the point of Shuruk, which cannot illuminate in light of Hochma for lack of Hassadim. It opens only in one thin trail, meaning that her lights open only by the arrival of the level of Hassadim by the Zivug on the Masach of the point of Hirik, Masach de Man’ula, called “very fine trail.”

That level of Hassadim is the determining line that unites the two lines with one another, and the Hochma dresses in Hassadim. But since the level of Hassadim emerges on that Masach in a very fine trail, it makes the illumination of Hochma in them known in humbleness, from below upward, which is VAK de GAR, and not from above downward, which is GAR de GAR. This is why YESHSUT are called “frame” even after the Hitkalelut of Hochma in Hassadim, since her lights do not illuminate as much as they can.

336) “The rings shall be.” These are the upper rings, HGT, above Chazeh de ZA, which grip to one another—water, fire, and wind—which are HGT de ZA. When they receive the Mochin, they are included in one another. The waters, Hesed, are included with Ruach [wind], Tifferet, and Ruach with fire, Gevura, and fire with water. All are included in one another and emerge from one another like the rings.

The Mochin of upper AVI are called a “pure ring.” Those HGT de ZA are mingled and emerge from one another like the rings, which are the Mochin of AVI that do not appear in the manner of their Hitkalelut with one another. But after they have mingled with one another, the domination of Hesed over them prevails and they are like the rings, which are the Mochin de AVI, which are covered Hassadim. This is why HGT de ZA are also called “rings,” and the words, “The rings shall be,” relate to HGT de ZA.

All the rings look to that frame, YESHSUT, where the upper river is obtained for them, to water them, meaning the river that comes out of Eden, YESHSUT, and they cling to it. When the rings, HGT de ZA, are by themselves, they look toward upper AVI and receive from them covered Hassadim. This is why they are called “rings.” But when the rings wish to impart illumination of Hochma to NHY below the Chazeh, they look toward the frame, YESHSUT, where there is the river that comes out of Eden, which imparts illumination of Hochma, in which the Yod comes out of the Avir, leaving Ohr, and that river waters them with illumination of Hochma, and they impart to NHY.

337) It is written, “The rings shall be opposite from the frame, as homes [sockets] for the poles to carry the table” since those upper rings above Chazeh de ZA now become holders and places for the poles, which are NHY below Chazeh de ZA. That is, NHY receive from them the Mochin of illumination of Hochma, called “home [socket],” as it is written, “In wisdom shall a house be built.” It is considered that the rings became homes for the poles, which are NHY below the Chazeh, but not for themselves because for themselves they are not sockets but rings, meaning they are only in Mochin of covered Hassadim, called “rings.”

It is written, “The rings shall be opposite from the frame, as homes [sockets] for the poles.” When the rings wish to be homes for the poles, to impart Hochma upon them, then the rings will be opposite the frame, receiving from YESHSUT, who is called a “frame,” where there is illumination of Hochma. At that time the rings shall become homes for the poles, NHY.

The poles are the Merkava below because they extend from the upper Merkava, HGT, called “water, fire, wind.” The left line of the poles, Hod, comes from the side of fire of the upper Merkava, Gevura. The right line of the poles, Netzah, comes from the side of the water in the upper Merkava, Hesed, and the middle line of the poles, Yesod, extends from the side of the Ruach of the upper Merkava, Tifferet, and all that there is in the upper Merkava extends to the lower Merkava so the poles will be a Merkava for the Ark of the Covenant, where there is the instilling of Divinity.

For this reason, all who approach will approach those poles, NHY from Chazeh and below, and not what is before them, so they will not draw near, to extend Mochin from HGT above Chazeh de ZA. “‘Go forth,’ the hermit is told, ‘round about. You shall not approach the vineyard,’” except for those worthy of serving inside, whose soul is from Chazeh de ZA and above. They were given permission to enter, to serve, and to approach. This is why it is written, “The stranger who comes near shall be put to death.”

This explains the second kind of Hitkalelut of the lines in one another, where both lights remain, and only in the place of NHY, the poles, which receive from YESHSUT through the rings. By that Rabbi Shimon interpreted the dispute because once he sustains the illumination of both of them, it is considered that he settled the dispute and made peace between them. But Rabbi Elazar, who sustained only the illumination of the right, still did not settle the dispute properly.

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

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

333) Rabbi Elazar jumped first and explained the verse, “The voice of the Lord is upon the waters.” The voice of the Lord is the upper voice, appointed over the waters. ZA is called “voice.” When he ascends to Bina and decides there in the Masach of the point of Hirik between the point of Holam, right, and the point of Shuruk, left, at that time ZA is called “the upper voice.” He is appointed over the water, the Mochin, because through this decision that he makes between the right and the left of Bina, complementing there the name Elokim, he is rewarded with those Mochin of the three points, as well. From there they extend to his HGT, from HGT to NHY, and from NHY to Nukva. Therefore, the upper voice in Bina is regarded as appointed over all those Mochin because he is their root.

These waters, which are the Mochin, extend from degree to degree, from the degree of Bina to the degree of ZA, and from the degree of HGT de ZA to his degree of NHY, until the Mochin gather into one place, which is his Yesod, in one collection, for Yesod includes within it all the degrees, for which he is called “all.” That upper voice sends those waters on their way, to each Sefira according to her way, like that gardener who is appointed over the water cistern, sending the water to each place as it should. Likewise, the voice of the Lord is appointed over the waters, which are the Mochin.

334) It is written, “The God of glory thunders.” But God is the name of the Hesed, and thunders is an act of Gevura. How is this so? It is written, “Who will behold the thunder of His mighty deeds [Gevurot]?” This is a Behina that appears by observing the thunder of the Gevura and emerges from it. That is, the God of glory is the Hesed, appearing due to the Gevura, as the advantage of light from within the darkness. This is why it is written, “The God of glory thunders,” for He appears by thundering in Gevura.

Another explanation: “The God of glory thunders” is right, Hesed, from whom Gevura is emanated, since the Sefirot emerge and emanate from one another. Hence, the God of glory, Hesed, thunders, emanating Gevura, which is thunder.

“The Lord is upon many waters.” The Lord is appearance of the upper Hochma, Yod, the Mochin of upper AVI. “Upon many waters” means appearing over the hidden depth that emerged from it, as it is written, “And Your trails in many waters,” the Masach de Man’ula.

Thee are two kinds of Hitkalelut of the lines of right and left:

1. Once the middle line decides between them at the level of Hassadim that emerges on the Masach de Hirik and they are included in one another, Hochma of the left in Hassadim of the right, Hassadim in Hochma, and afterwards the right prevails and the Mochin remain in the Hassadim on the right line.
2. Once the lines are included in one another, the illumination of both of them remains. There are Hassadim and Hochma on the right, and there are Hassadim and Hochma on the left.

Know that the Hitkalelut of the first kind is Mochin de Neshama, and the Hitkalelut of the second kind is Mochin de Haya.

The explanation of Rabbi Elazar is in the Hitkalelut of the first kind, and it is written, “The God of glory thunders.” This is a Behina that appears through observing the thunder of the Gevura and emerges from it because once they are included in one another by the upper voice, the right line prevails. This is why the text ends “Upon many waters,” upon that hidden depth that came out of it, as it is written, “And Your trails in many waters.”

Since the level of Hassadim from Masach de Hirik that decides between the lines and includes them in one another comes out on a Masach of a very thin trail in ZA, which extends to it from upper Hochma—which is upper AVI—his light of Hassadim has the strength to overcome the left line and leave the Partzuf dominated only by Hassadim. Thus, the first explanation concerns the Hitkalelut of the first kind.

It was said that Rabbi Elazar jumped first and explained. First means before he was rewarded with Mochin de Haya, which is Hitkalelut of the second kind. He jumped and interpreted and explained the writings only by the Hitkalelut of the first kind, Mochin de Neshama. Below are the words of Rabbi Shimon according to the Hitkalelut of the second kind, in Mochin de Haya.

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