Autor: arhiprofesor

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

327) “In the beginning God created.” “In the beginning,” as it is written, “The first of your dough,” which is upper Hochma, called Resheet [first/prime], since like the Resheet in the verse, “The first of your dough,” upper Hochma, the Resheet that is written here is upper Hochma, Bina that returns to being Hochma.

The Bet of Beresheet points to the Bayit [home/house] of the world, Nukva de ZA, who becomes a house for the settling of the world when she receives the Mochin de Hochma to water her, meaning she receives the Mochin from that river which entered her. It is written, “And a river comes out of Eden to water the garden.” The river means the one that collects everything from the upper depth—whose waters never stop—to water the garden.

A river is YESHSUT, which comes out of Eden, for AA, Eden, brought him outside the Rosh. He did it in order to water the garden, so YESHSUT would water the garden, the Nukva de ZA. Were it not for the elicitation of YESHSUT, the Nukva would have no Mochin. Also, YESHSUT does not receive the Mochin directly from AA, but through upper AVI, who are called “the upper depth,” and whose Zivug never stops.

328) That upper depth is the first Temple, AVI, in which the letters, the Kelim, end in one fine trail that is hidden in them. Explanation: They are two Masachim: Man’ula and Miftacha. The Sium de AVI is in the Masach de Man’ula, a hidden Masach. This is why AVI are called “the upper depth.” But YESHSUT, ZAT de Bina, end on the Masach de Miftacha, which is why they are known.

Two forces come out of that depth: the great ZON and the small ZON, as it is written, “The heaven,” which are the great ZON, ending in Man’ula, and “The earth,” which are the small ZON, ending in Miftacha. It does not write “heaven,” but “The heaven,” with a Hey [in Hebrew]. That Hey indicates that the heaven comes out of that depth that is the most hidden, from the fine trail in AVI, Man’ula. The verse, “And the earth,” indicates that that river, YESHSUT, elicited the earth, the small ZON, because AVI elicited the heaven, the great ZON, and YESHSUT elicited the earth, the small ZON.

329) But initially, the earth was regarded as heaven. And heaven and earth came forth, meaning ZON, as one, attached to one another in their Achoraim, when “the beginning of everything” illuminated, when the Nukva received the Mochin of Hochma, called “the beginning of everything.” Then heaven, ZA, took the Nukva and sat her in her place.

In the beginning of the elicitation of the Nukva she was attached to ZA, when both illuminated in one light of Hassadim. And since they were in equivalence of form without any difference from one to the other, they are regarded as attached to one another because Dvekut [adhesion/attachment] of the spirituals is equivalence of form. The place of Dvekut was in the Achor of ZA, from Chazeh de ZA and below, where there are his Kelim de Achoraim, since from Chazeh and above of each Partzuf it is considered Kelim de Panim, and from Chazeh and below of each Partzuf it is considered Kelim de Achoraim.

Afterwards, when “the beginning of everything” illuminated, when the Nukva received the Mochin de Hochma, called “the beginning of everything,” it is considered that the Nukva was sawn off from ZA, that they parted from one another because now there is disparity of form between ZA and Nukva—ZA illuminating in light of Hassadim, and Nukva illuminating in light of Hochma—for a spiritual separation is but disparity of form.

At that time, heaven, ZA, took the Nukva and sat her in her place because she parted from him and ZA gave her a separate place, as it is written, “And the earth.” “And the” indicates the whole of the 22 letters, from Aleph to Tav, Et. It indicates that she parted from ZA and obtained separate Kelim in and of herself, since the 22 letters are all the Kelim of the Partzuf, for the entire wisdom is explained by the 22 letters, and none more are needed.

330) When the earth returned to sitting in her place and parted from the Achoraim of ZA, heaven, the earth was Tohu and Bohu [unformed and void], to cling as one to the heaven as before. The earth was darkened because she saw the heaven illuminating, since after she was parted from ZA through the light of Hochma that she received from YESHSUT—since YESHSUT rose to Rosh AA and became Hochma, giving to the Nukva—she had Hochma without Hassadim because AA is all Hochma, and ZAT cannot receive Hochma without Hassadim. This is why the Nukva was darkened and craved to cling to ZA from behind once more, to at least illuminate in Hassadim like ZA.

The darkness drawn in the Nukva until the upper light came out, was extended to her, and illuminated for her. Then she looked at the heaven, ZA, PBP, once again, and the earth, Nukva, was corrected and mitigated from the Dinim in her. She rose anew to Ibur to AVI and obtained from them Mochin de Panim.

331) Now he explains how the Nukva receives the above-mentioned upper light. He says that the light comes out on the right side because it is received by ZA, right, and the darkness remains on the left side, the Nukva. Then ZA separates the darkness from the light so they are included in one another. Then, by that separation, the Nukva receives the light from ZA, as it is written, “And God separated the light from the darkness.” By that separation, the day and the night mated and became one day, as it is written, “And God called the light ‘day,’ and the darkness He called ‘night.’ And there was evening and there was morning, one day.”

The verse, “And God separated between the light and the darkness,” is not actual separation, separation between the light and the darkness. Rather, it means that the day comes from the side of the light, which is right, and the night comes from the side of the darkness, which is left. And when they came out and ruled as one, He separated them. The separation was on the part of ZA in order to look PBP and to cling to one another, so they are completely one. This is a separation in the order of illumination, regarded as division to love, fondness, and persistence of the world, for it is applied in a Zivug to sustain the world.

332) ZA is called “day.” This is why it was said, “He called the light ‘day.’” He called the Nukva “night,” as it is written, “And God called the light ‘day,’ and the darkness He called ‘night.’” What is the darkness in the verse, “And the darkness He called ‘night’”? He says that it is the darkness that gripped to the night, who has no light of herself at all. That is, the night, Nukva, has nothing of her own, and even the darkness that clings to her is not hers, but darkness that extends to her from Ima, her left side, which is considered the point of Shuruk in YESHSUT. And although the darkness comes from the side of the fire, which is darkness, it is still not the Nukva’s herself, who has nothing of her own.

But the darkness is drawn until it illuminates on the part of the imparting of the day, until it receives Hassadim from ZA, who is called “day.” Then the light of Hochma dresses in light of Hassadim, and it follows that the day, ZA, illuminates to the night, Nukva. But the night herself does not illuminate because of the imparting of the day until the time of the end of correction, when it is written, “And the night will illuminate as the day.”

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

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

324) “And God saw the light that it was good.” Any dream that stands in the solution of “And it was good” shows that there is peace for him above and below. In the upper world, where there is none who slanders him, and in the lower world. Each and every one sees letters in his dream according to his ways and actions. If he sees a Tet in his dream, it is good for him and good for his dream, since the Torah began writing the letter Tet with the words, “And it was good.” It is so because there is no letter Tet in the Torah prior to that, and it concerns the light that illuminated from the end of the world to its end. Therefore, Tet indicates that it is Tov [good], and good means illumination that illuminates in the complete wholeness.

325) The letter Tet is the ninth to everything, meaning Yesod, which is ninth to the ten Sefirot. It is a letter that illuminates through the upper one, who is called Resheet [beginning]. It is included in it in AA, who is called Resheet because it is the first Partzuf, the carrier of the point of Miftacha, the point on which all the Mochin appear. And because the Tet receives from AA, who is called Resheet, she also illuminates in the point of Miftacha, and all the Mochin appear through her.

The Yod was made by the blocking that is at the point of Miftacha, which enters the light and becomes Avir, which is one point. That is, the Yod that enters the light of YESHSUT and became Avir, that Yod was made of the point of Miftacha, and the second point, Man’ula, is not disclosed in it. Hence, at the time of Gadlut the Yod comes out of the Avir, and that Yod was made of the point of Miftacha. The second point, Man’ula, is not disclosed in it. For this reason, at the time of Gadlut the Yod comes out of the Avir, and YESHSUT return to being light. But if the second point, the Man’ula, was connected to the Yod, then the Yod would not be able to exit the Avir, as it is in AVI. Also, she is one point because the second point, the Man’ula, did not connect to her.

The Vav, ZA, came out because of the Tet. When the heaven, ZA, ends, it is made in one point, Man’ula, and she is concealed within it. Afterwards the second point, extending from the Tet, the Miftacha, illuminated in it.

Commentary: ZA, Vav de HaVaYaH, the heaven, came out from the point of Miftacha through the Tet. However, first ZA was established at the point of Man’ula, and once it ended at the point of Chazeh de ZA—where the great Partzuf ZA ends because of the Tet—the point of Man’ula was concealed there and extended from Chazeh and below of ZA by the illumination of the second point at the point of Miftacha. Thus, the Sium of Partzuf ZA from Chazeh and above is at the point of Man’ula, and the Sium of Partzuf ZA from Chazeh and below, the small ZA, is at the point of Miftacha.

Two females come out of ZA: an upper one, above the Chazeh, and a lower one, below the Chazeh. The upper one is hidden, as it comes out from the point of Man’ula in ZA, and the lower one was disclosed in the two points of Man’ula and Miftacha. However, she stands only by the force of the upper point of Miftacha, and the point of Man’ula is hidden in it and is not apparent. This is why the Mochin are disclosed in her.

326) This is Tet–Vav–Bet [Tov (good)]. The Tet is Yesod de YESHSUT. The Vav is ZA. The Bet are the two females, upper and lower. These three letters Tov were later included in “A righteous is the foundation of the world,” who includes everything above and below, Yesod de ZA, who includes these three Behinot. It is written, “Say of the righteous, ‘It is good,’” since the righteous, Yesod [foundation], is called so because the three Behinot of upper light implied in Tet Vav Bet are included in him.

It is written, “The Lord is good to all.” The words “To all” do not detail to whom He is good because to illuminate one day that illuminates to all is Yesod, the sixth day, as it includes all five days. This is why Yesod is called “all,” and it is written, “The Lord is good to all,” for the good illuminates in Yesod.

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

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

318) “And the land was unformed [Tohu] and void [Bohu],” since the bitterness and waste of the fruits that do not ripen in the tree, which are called “hidden,” do not come out of them except by absorption that is unique to them, being the earth. Here, too, the bitterness and hardness of Malchut’s Dinim come out of her only by Bina’s absorption, when Midat ha Din in her is absorbed by Bina’s Midat ha Rachamim and she is mitigated.

There was the earth from the beginning. However, it did not exist but was rather unformed and void. This is why it is written “Was,” indicating that it already was, prior to the association of Malchut in Bina. Afterwards Malchut, who is the world, existed because the world was carved in Mem–Bet (42 [in Gematria]) letters and existed. All those 42 carvings are to crown the holy name, to extend within them the Mochin of the upper GAR de Ima, called “crowns,” as it is written, “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother has crowned him.”

The core of the name Mem–Bet [42] is GAR from Chazeh de AA and above, which are four letters of simple HaVaYaH, Keter, ten letters of filled HaVaYaH, Hochma, and 28 of HaVaYaH with filling of filling, Bina. Together, they are 42 letters, and they are the three Partzufim Atik, AA, and AVI from Chazeh de AA and above.

But from Chazeh de AA and below, there is no discernment of that Mem–Bet because it is VAK there and not GAR. However, there is the name Mem–Bet of the work of creation in them, in the count of the 32 Elokim and ten utterances, which are 42 in Gematria. It is applied in ZON from Chazeh de AA and below. The name Mem–Bet is carved in them through the association of Malchut in Bina, and the letters ELEH descended from Bina to ZON, by which they were qualified to receive the Mochin of the name Mem–Bet from Bina, which are AVI. That qualification is called “carving.”

The world was carved and existed in 42 letters. “World” means the Nukva, who is called “earth.” Prior to the association with Midat ha Rachamim, she was unformed and void, then the association with Midat ha Rachamim took place, as Malchut rose to Bina, by which the 42 letters from Chazeh de AA and above were carved in ZON, although they are from Chazeh and below. Then the world existed because Malchut, too, became fit to receive GAR, and all 42 letters that were carved in Malchut through the association were qualified to being crowns to the holy name, to Malchut. It is so because afterwards, when the letters ELEH that fell to ZON return to Bina, they raise ZON with them to Bina and ZON receive GAR de Bina, as it is written, “The crown with which his mother has crowned him.”

319) When the 42 letters that were carved in Malchut join to become names, receiving GAR, the letters rise up in the name Mem–Bet in Bina, and from there the letters come down to Nukva, who is called “world.” When they are crowned in crowns in the four directions of the world, HB TM in Malchut, the Nukva, world, can exist. That is, by her obtainment of crowns from Bina, which are GAR, she sustains the people in the world with them in a way that they are fit for their purpose, and those Mochin that Malchut receives exist in her through the good deeds of the people in the world.

The pattern and depiction of absorption in these Mochin that Malchut received is like a seal of a ring where what is imprinted acquires the same form as that which imprints it, not omitting a thing. Just as those hidden ones are unfit for eating until they are absorbed in the ground, the earth—which is Malchut—does not carry out her role of sustaining the people in the world until she rises to Bina and is absorbed in her. Also, the manner of absorption that Malchut absorbs in Bina is similar to a seal and what is imprinted from it, where the imprint acquires the exact same form of the seal.

There are three discernments to make here: 1) depicting the form of the seal while it is devoid of matter, 2) depicting the form when it is depicted in the substance of the imprint, 3) the wax that receives the imprint of the seal, to which the form of the seal passes.

Know that they are three names of Mem Bet:

1. The first Behina [discernment] of the name Mem Bet are AVI from Chazeh de AA and above. They are the essence of the form of the name Mem–Bet, and they are three Havayot [pl. of HaVaYaH], which are KHB who have 42 letters in them, but no substance fit for imprinting with is found there. They are considered Atzilut de Atzilut.
2. The second Behina of the name Mem–Bet is YESHSUT, who is from Chazeh de AA and below through his Tabur. They are regarded as substance that carries the form, Bina, who went outside of AA and was diminished due to the fall of her letters ELEH to ZON. During Gadlut, she returns her letters ELEH to her with the ZON, and she herself returns to Rosh AA, where she receives Hochma and imprints the ZON with her Mochin.

For this reason, YESHSUT, ZAT de Bina, are regarded as matter and form of the seal, since they actually imprint the ZON. But the first Behina of Mem–Bet, upper AVI, are not diminished due to Bina’s exit from Rosh AA and do not grow by Bina’s return to Rosh AA. They are always regarded as being in Rosh AA, clothing the five Sefirot de AA. This is why they are considered abstract form, without substance. Afterwards YESHSUT receive the abstract form of AVI, who clothes in their substance, and they are Beria de Atzilut.

3. The third Behina of the name Mem–Bet are ZON that stand below Tabur de AA. They are imprinted with the form of the seal, which is YESHSUT. These are the wax imprinted by the seal, Yetzira de Atzilut.

There is a name Mem–Bet in the form of a seal of written wax, there is a name Mem–Bet in the depiction of the form of the king engraved on a seal, and there is a name Mem–Bet in an abstract form without matter. The name Mem–Bet in the form without substance is the four letters of simple HaVaYaH Yod–Hey Vav–Hey and the ten letters of filled HaVaYaH, Yod [Yod–Vav–Dalet] He [Hey–Aleph] Vav [Vav–Aleph–Vav] He [Hey–Aleph], and the 28 letters of HaVaYaH with the filling of the filling—Yod [Yod–Vav–Dalet] Vav [Vav–Aleph–Vav] Dalet [Dalet–Lamed–Tav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], Vav [Vav–Aleph–Vav] Aleph [Aleph–Lamed–Peh] Vav [Vav–Aleph–Vav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], which together are 42 letters. This is the first Behina [discernment] of the name Mem–Bet, which is AVI from Chazeh de AA and above, Atzilut de Atzilut.

The name Mem–Bet is in an engraved form in the substance of the seal, EKYEH Asher EKYEH [I will be that which I will be]. The two names EKYEH are 42 in Gematria, and it is the second Behina of the name Mem–Bet, YESHSUT, from Chazeh to Tabur de AA, Beria de Atzilut.

The depiction of the name Mem–Bet imprinted in wax is the seven names in the initials of the poem, “Please, by the might of Your great right You will untie the tied.” There are six letters in each [in Hebrew], and they are 42 letters Aleph–Bet–Gimel Yod–Tav–Tzadi Kof–Reish–Ayin Shin–Tet–Nun etc.. The name Mem–Bet, of “Please, by the might…” is the name Mem–Bet of the work of creation, which is 32 Elokim and ten utterances, the third Behina of the name Mem–Bet, which are the great ZON, Yetzira de Atzilut.

Each and every letter of the Mem–Bet [42] letters came in and came out, and the world was created, for in the beginning, Bina was entirely in Rosh AA; she was entirely in Mem–Bet letters. When Malchut entered Rosh de AA instead of Bina, and Bina departed from Rosh de AA—ZAT de Bina, YESHSUT, from Chazeh to Tabur de AA—their letters ELEH fell to ZON and Bina remained in VAK lacking a Rosh. It is considered that then each letter of the 42 letters that Bina had, which are GAR, have now departed her and were carved in ZON.

ZON, who received the letters ELEH of Bina, also received those 42 letters, by which Malchut was qualified to receive GAR. This is considered the creation of the world in a way that it can exist. And although she still does not have Mochin, because she absorbed the letters ELEH, she has the Kelim for Mochin de GAR.

The letters of Mem–Bet entered the seal, Bina, and the letters joined there to become the holy names that received the Mochin. Then Malchut, too, receives them, and the world—Malchut—persists. At the time of Gadlut, Bina returns her letters ELEH from ZON to her degree, and ZON that are attached to them rise along with them. Bina ascends to Rosh AA and becomes a seal of Mem–Bet once more, Mem–Bet of the second kind, two times EKYEH, which are 42 in Gematria.

Afterwards she imprints the Malchut who rose with her with that seal, and Malchut becomes Mem–Bet of the third kind, which is 32 Elokim and ten utterances. Then the world persists because she obtained the Mochin de GAR, which are the subsistence of the world.

320) They struck the staff of the great sea-monster and the 42 letters entered 1,500 cubits below Nukva that is considered dust. It is so because initially, in Tzimtzum Aleph, the Klipot had a grip only in Malchut and not above Malchut. But when Malchut rose to Bina and half the degree, which are the letters ELEH, Bina and TM, they descended below Malchut, and the force of Tzimtzum in Malchut was ruling also over Bina and TM that are below her.

Thus, the 42 letters are GAR KHB, extending from AVI above the Chazeh, and the Sefirot of AVI are thousands. It follows that 42 letters are 3,000. Therefore, it is considered that when Malchut rose to Bina and half the degree was split and came out downwards, half the degree of Mem–Bet, meaning 1,500, descended below Malchut that rose. Thus, 1,500 remained above, the letters MI, and 1,500 descended below Malchut—the letters ELEH.

They struck the 42 letters with the staff of the great sea-monster by the ascent of Malchut into Bina when half the degree departed below Malchut, and the 42 letters entered 1,500 cubits below Nukva that is considered dust. Hence, the Klipa of the great sea-monster gripped them because half the degree of Mem–Bet, 1,500 cubits, descended below the Nukva that is considered dust, which is the Malchut that rose above them. It follows that that force of Klipa that initially gripped only Malchut, now gripped those 1,500 cubits below Malchut.

Afterwards there was the great deep rising in the dark, and the darkness covered everything. The Tzimtzum that was made in half the degree of Bina because she descended below Malchut is called “the great deep.” At the time of Gadlut, when Bina returned to Rosh AA and returned the letters ELEH to her degree, the great deep in them rose and was mitigated in Bina, and the force of Tzimtzum parted from them. Instead, darkness was made in them, for lack of Hassadim in Rosh de AA, which is all Hochma, and the ZAT cannot receive Hochma without a clothing of Hassadim. For this reason, although the letters ELEH rose to the degree of Bina, they remained there without light, and the darkness covered everything.

That is, it became dark from both Hassadim and Hochma, since despite the presence of Hochma in AA, they cannot receive because the Hochma is without Hassadim. That illumination is called “the point of Shuruk.” Finally, the light comes out, fissures the dark, comes out, and illuminates in whole, as it is written, “He uncovers deep things out of darkness,” that the Zivug is done on Masach de Hirik, Masach de Behina Aleph, whose level is VAK. It follows that that Zivug fissures the degree once more into two, and it is said, “And fissures the dark.”

But then Hochma clothes in Hassadim and the light comes out and illuminates in full, but only in VAK de GAR, since the GAR de GAR is concealed by that Zivug of the Masach de Hirik, as it is Behina Aleph of the Masach. It therefore follows that the water, the Mochin that were now drawn, were weighed in the scales in the measure of 1,500, only VAK de GAR, half the degree, and not a complete degree.

321) Three drops were placed inside the scales along with the fingers. Half of them for subsistence, and half of them entered below. It is so because there are three joints in the hand, the part that is connected to the shoulder is NHY, the arm is HGT, the fingers are HBD. Two joints are the hand, VAK, and the fingers are GAR. The name Mem–Bet is GAR, KHB, hence they were given with the fingers, which are GAR, and are 3,000.

During the ascent of Malchut to Bina, the degree was halved into two halves—MI ELEH. Half of them, MI for subsistence, remained in the degree, and half, ELEH, went down, exited and went down to the degree of ZON. Therefore, they are regarded as placed in the two sides of the scales, MI on the right side and ELEH on the left side, these go up, those go down. Afterwards, when the letters ELEH on the left side go up and join with Bina at the point of Shuruk, the letters MI go down, their light disappears and becomes darkness.

Since the letters ELEH rise by the raising of the hand, the scales stand upright, where the letters MI and the letters ELEH are both up, illuminating in full. Raising the hand means at the point of Hirik, which comes out on Masach de Behina Aleph and extended the level of VAK, implied in the two joints of the hand without the fingers. At that time Hochma clothes in Hassadim and both illuminate equally, no longer contradicting one another.

He does not turn to the right or to the left because at the point of Holam he would turn to the right, to Hassadim without Hochma, and at the point of Shuruk he would turn to the left, to Hochma without Hassadim. But now at the point of Hirik, right and left clothe one another and it is considered that she no longer turns only to the right or only to the left as before, for they are included in one another.

It is written, “Who has measured the waters in the hollow of his hand.” Who [MI] means Bina. “Measured” means through the Zivug that Bina made on Masach de Hirik, measuring VAK de GAR and concealing the GAR de GAR. It revolves around the water, Mochin, that were now drawn, weighed in the scales, in the measure of 1,500, meaning half the degree.

322) Everything was concealed in the earth and nothing was revealed in her. Her power and strength, and the lights, which are called “water,” were frozen within her, and neither leaked nor expanded.

Thus far The Zohar explained the matter of the elicitation of Mochin in Bina. Henceforth, it explains them in Malchut when she was sealed by Bina. It says that upon the elicitation of the Mochin at the point of Shuruk, before they clothed in Hassadim, all the lights in the earth, Malchut, were concealed and froze within her, and were unable to expand within her and illuminate.

Finally, the light from the point of Hirik, from above Bina, and the light struck in absorption and her powers opened. Absorption is the Mochin of Shuruk that she absorbed from Bina, for which she became concealed and frozen. When the light of Hirik was drawn to her, it struck those Mochin, meaning revoked their dominion so they would not rule by themselves but only by clothing in Hassadim.

Then the forces in Malchut awakened from their freezing, and it is written, “And God said, ‘Let there be light,’ and there was light.” “And there was” indicates that through the light of the point of Hirik, the first light that was in her before—prior to the freezing and concealment—illuminated in her once again, since the light of Hochma returned to illuminate in her and does not freeze her now because it clothed in Hassadim.

323) From here, from the light of the point of Hirik, all the forces and Gevurot in Malchut come out and become revealed. The earth, Malchut, was mitigated and later, in the third day, brought forth her powers. Once the light illuminated in Malchut and descended and illuminated in the world, its light expanded from the end of the world to its end. When the Creator looked upon the wicked of the world who were destined to sin in that light, He concealed the light, the light hid, and does not illuminate except in hidden trails that are not revealed.

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

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

293) Every Shlomo [Solomon] that is said in The Song of Songs means a king that Shalom [peace] is his, ZA. If we say only “king,” and not King Solomon, it means Nukva de ZA, Malchut. The lower king is included in the upper king, and the thing is that the lower one inherits the upper one, and both became as one.

What separates the king that peace is his from the Nukva—just, “the king”—is that the lower king, Nukva, exists only when she rises to the upper king, Bina, since the Nukva cannot receive Mochin by herself. Rather, through the Nukva’s ascent to Bina, the lower one, Nukva, inherits the upper one, Bina, since the mother lends her clothes to her daughter and adorns her with her adornments. Therefore, Bina—as well as ZA, who extends from Bina—are called by the name, “the king that peace is his.” Thus, all the peace of the Nukva, her Kelim and Mochin, extend from Bina and ZA because through Nukva’s ascent to Bina, Bina and Nukva became as one and Nukva can receive the same Mochin as Bina.

Then Nukva is called “house,” since by inheriting the Mochin of illumination of Hochma from Bina, she is called “a house,” as it is written, “In wisdom [Hochma] shall a house be built.” This implies that the Nukva is not called “a house” unless when she has Hochma. It is written, “King Solomon made himself a palanquin.” A palanquin is the correction of the lower world, the Nukva, from the upper world, Bina. That is, when matters relate to the Nukva in her correction through Bina, she is called “a palanquin.”

294) Until the Creator created the world, His name was hidden in it, and He and His name that is hidden in it were one. His name is Malchut, who—prior to creation—was included and hidden in Ein Sof, without any disclosure or recognition. At that time He and His name that is hidden in it were one. Nothing was revealed until He wished to create the world. He was inscribing and building worlds, but they were unsustainable and were ruined. That is, the worlds that came out of Malchut at the time of Tzimtzum Aleph—called “worlds of Tohu,” in whom there was the breaking of the vessels, which is the ruin of these worlds.

We learn about them that in the beginning, the world was created in Midat ha Din, Malchut de Tzimtzum Aleph, who is called Midat ha Din. He saw that the world did not exist—that they were ruined—He associated with it Midat ha Rachamim. That is, the Creator, Bina, was enveloped in an envelope of light and created the world, meaning elevated the Malchut to her. Because of it, her light diminished into VAK, called “enveloped light,” for then Midat ha Din, Malchut was associated with Midat ha Rachamim, Bina, by which the world existed.

295) Out of that enveloped light He brought forth great and high cedars, out of that upper brightness. Afterwards He returned and extended GAR to the abovementioned enveloped light, and placed His Merkava over 22 inscribed letters, which are ZON, since the letters ELEH de Bina, which descend during Katnut from her to ZON, and which Bina returns to her during Gadlut, are considered a Merkava [chariot/structure] that travels here and there. He placed His Merkava over 22 letters, over ZON in Katnut, and later, in Gadlut, ZON were engraved in ten utterances, meaning Mochin de GAR. At that time they were reconciled and achieved their desirable correction.

It is written, “King Solomon made himself a palanquin from the cedars of Lebanon.” It is also written, “The cedars that He had planted.” Hochma is called “white,” and Bina is called “Lebanon.” The palanquin that Solomon made, the Nukva, he made for himself from the Kelim of Bina, Lebanon, and her Sefirot are also the cedars of Lebanon. The Nukva was built out of these cedars.

296) “King Solomon made himself…” The word “himself” is redundant. The Zohar interprets “himself” as “for himself,” that King Solomon, ZA in Mochin de Bina, made the palanquin for himself, for his own correction, that he first corrected himself with the palanquin.

“For himself,” to show His high glory, to give His Mochin from the high glory, Bina, to the palanquin, Malchut. “For himself,” to announce, “He is one and His name, ‘One,’” to bring on the end of correction, as it is written, “In that day, the Lord will be one, and His name, ‘One.’” It is written about that time, “And they will know that it is You alone whose name is the ‘Lord.’”

297) The palaces, Mochin, are obtained upon the arrival of the Zivug de Hakaa in Malchut de Bina. Dripping to that side of above is dripping to the right. Leaning to the left means descending. When he extends the Mochin from below upward, it is right, Netzah. When he leans to the left, Hod, the illumination of Mochin descends from above downward. However, their illumination does not extend downward from Netzah. He also extends the Mochin to the four angles, which are 12, since each angle consists of three Behinot. Malchut de Bina expands upward and downward, and into four angles, to be one high river.

That is, Malchut de Bina gives all those Mochin that came out in Bina to ZA. Through them, ZA becomes one high river, as it is written, “And a river,” ZA, “came out of Eden,” Bina. These Mochin are 24 Behinot, since 12 Behinot are included in four angles, HB TM, from Netzah, meaning 12 Behinot from below upward. There are also HB TM from Hod, meaning 12 Behinot from above downward, making 24 Behinot. All of them become one high river, Mochin to the ZA, which is “And a river came out of Eden.”

298) ZA is the upper river. It descends and gives Mochin below to Malchut, making her the great sea, as it is written, “All the rivers go to the sea,” since Malchut collects everything and sucks them within her. It is so because those Mochin, which are 24 Behinot, come out inside the Bina, who is called “river,” as it is written, “He will drink from the brook on the way,” ZA, “therefore he will lift up the head,” GAR, which are called Rosh [head]. This is why the 24 Behinot of Mochin are called “rivers” [or streams], and ZA drinks those rivers and gives them to Malchut, as it is written, “All the rivers go to the sea,” since through the rivers that she receives from ZA, Malchut becomes the great sea.

It is written, “I am a sand-lily of the Sharon.” Only the place near the great sea, which sucks in all the waters of the world, is called “The Sharon.” That is, “Sharon” comes from the word “He will see over men,” meaning seeing, Mochin de Hochma. For this reason, when Malchut has Mochin de Hochma, she is called “The sand-lily of the Sharon.” Malchut is called Sharon only when she is near the great sea, when she has the rivers of Bina, the Mochin de Hochma, for then she sucks into her all the waters of Bina, who is called “world,” which are all 24 rivers that he brings forth and sucks into him, and they illuminate in one another in certain ways.

The elicitation of the Mochin is in three points—Holam, Shuruk, Hirik. He brings forth the point of Holam. At that time, AA, brings Bina out of the Rosh, and ZA brings Malchut out of Atzilut, and she becomes VAK without a Rosh, the right line. “Sucks within him” is the point of Shuruk, when Bina returns to Rosh AA and Malchut returns to Atzilut, receiving the Mochin de Hochma, the left line, as the reception of these Mochin is called “sucking.”

“They illuminate in one another in certain ways” means that it is the point of Hirik, the elicitation of the level of Hassadim that clothes the two lines—right and left—in one another. This is the meaning of the middle line, when they illuminate in one another. The right line that extends from the Holam receives the GAR from the left line, which extends from Shuruk. Also, the left line receives the Hassadim from the right line, and there is Hochma and Hassadim in the right line, and Hochma and Hassadim in the left line, by which the Mochin are completed.

Then it is written about them, “In wisdom [Hochma] shall a house be built,” to which the Bet of Beresheet implies, since once the Hochma clothed in Hassadim, Bina is called “a house.” Malchut, too, is called “a house,” to which the Bet of Beresheet implies, since Bet is called Bait [house, Temple] The upper Temple [house], Bina, was built with Hochma, and the lower house [Temple], Malchut, was also built with Hochma. However, the great and high Temple, Bina, is the settling of the world, for the Mochin are not for herself but for the settling of ZON, who is called “world,” and the lower Temple is plainly, “a king,” Malchut.

299) “And the king,” Malchut, “shall rejoice in the” upper “God,” Bina, to grip Him under His head and bring him near with joy so the two of them are one, as it is written, “His left is under my head and his right shall embrace me” is said about the Mochin de Bina received by Malchut through ZA. This clarifies the words, “And the king shall rejoice in God.” Malchut will rejoice in Bina, in the upper Elokim, as she is gripped to her under her head, giving her Mochin that become Rosh for Malchut, and giving her Hassadim to bring her closer, to unite into one with her, since then Malchut rises and clothes Bina, and the two of them become one.

“And the king shall rejoice in God,” the joy in the light that He emitted. It explains the words by order of the elicitation of the Mochin in three points—Holam, Shuruk, Hirik—and the joy is the joy of the light that He elicited at the point of Holam. And although through this elicitation she becomes only VAK without a Rosh, through that elicitation of the Bina, Malchut becomes fit to receive all the Mochin de Bina. Were it not for this elicitation, Malchut would not be fit to receive Mochin. This is why the text says about this elicitation, “And the king shall rejoice in God.” The joy is because one hidden and concealed trail came out, inserting two trails within it, two that are one.

Once Malchut included and mitigated in Bina, she was established in two points, called Man’ula [lock] and Miftacha [key], in her own point and in the point of Bina. However, her own Behina [core/essence], Man’ula, which has no Zivug, was concealed in her and is not at all apparent in her. Rather, only the point of Bina, Miftacha, on which all the Mochin are elicited, is revealed in her, which is why she is fit for Mochin. This is the meaning of the elicitation of one trail, in Miftacha.

He inserted two trails in her—a trail of Miftacha and a trail of Man’ula—but they were established in two that are one, meaning that only one is apparent, the Miftacha. This is why the world, Malchut, was established in complete Mochin, since later, all the Mochin de Gadlut later come out on the Miftacha, extended from Bina. If the other trail had been apparent in her, the Man’ula, she would not be able to receive any Mochin. This is why it was said about that exit through the trail of Miftacha, “And the king shall rejoice in God.”

300) “And the king shall rejoice in God.” The lower world will rejoice in the upper, hidden world. That world, which gives life to all, is called “the life of the king.” When Bina returns to Rosh AA, she is regarded as the point of Shuruk. At that time she becomes Hochma in him, and then she is called Elokim, deep and hidden in name, and the light of Hochma is called “light of Haya,” as it is written, “And wisdom [Hochma] shall sustain its owner.” It is written, “And the king shall rejoice in God,” meaning that the lower world will rejoice in the upper, hidden world when Bina is called “a deep and hidden world.” During her ascent to Rosh AA, she becomes Hochma at the point of Shuruk, and then Bina sends life, Mochin de Hochma, to all the degrees. These Mochin are called “the life of the king.”

This does not mean that now she gives life to all, for now she is devoid of Hassadim and the lower ones cannot receive anything from her without the clothing of Hassadim, for this is why she is now called “the hidden world.” Rather, it means that afterwards she clothes that light of Hochma in light of Hassadim at the point of Hirik, and from there she gives the Hochma, called “life,” to all the degrees.

The Mochin of the point of Shuruk are the core of the house, since Malchut is not called “house,” except after Mochin de Hochma, as it is written, “In wisdom [Hochma] shall a house be built.” Hence, the Mochin de Shuruk, Hochma, are the core of the house, but the Mochin are still hidden due to lack of Hassadim. For this reason, it is considered that the house is still not inhabited. Also, she is the core of the house because afterwards illumination of Hochma—which is the core of the house—will be drawn from here.

That house builds the house of the world, ZON, and builds the world, which are ZON. The point of Hirik is the level of Hassadim, in which the Hochma clothes so they can clothe in the lower ones, ZON, called “world.” That house, the core of the house of the point of Shuruk, builds the house of the world, dresses in Hassadim, and is regarded as building a settled house for the world, ZON, for whenever “building” is mentioned, it means “in light of Hassadim,” extending from GAR de Bina, which are as it is written, “For He desires mercy [Hesed].”

That is, the core of the house, Hochma, dresses in Hassadim of the point of Hirik, by which he builds a house for ZON for settling, clothing Hochma in Hassadim. Afterwards she gives them to ZON when they are clothed in one another, and then ZON—called “world”—are built in order to inhabit the house, and the Mochin are sufficiently complemented.

It is as it is written, “In the beginning God created,” where “In the beginning [Beresheet]” has the letters of Bait [house] Resheet [first/main]. Resheet is Hochma, when Malchut collects all the Mochin into her and becomes the great sea, drawing all the Mochin at the point of Shuruk. Then Malchut is called Resheet. When Resheet, Hochma, dresses in Hassadim, she is called Bait Resheet, for now she is a house for settling. This is “In the beginning God created.”

301) The waters of the congealed sea, Malchut, suck all the waters of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it. It comes out and is done in Malchut from the upper one, from Bina, as it is written, “Out of whose abdomen came forth the ice?” From Bina, who is called MI [who], the ice, Malchut, came forth and became the congealed sea. Its waters congeal in it so it may suck other waters, for it is the nature of congealed water that many hollowed vents are made in them. Hence, if you pour water over them, the ice swallows and receives them. Thus, by congealing, the waters become a receptacle to receive other waters.

The Zohar explains the necessity of clothing Hochma in Hassadim. It says, “The waters of the congealed sea, Malchut, suck all the waters of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it.” It is so because when Malchut receives the Hochma at the point of Shuruk, and she is called “sea,” she becomes the congealed sea. The lights congeal and become hidden within them and are not imparted from her outwards. A correction is made on that, as long as Hochma is without Hassadim, for she harms the lower ones. Hence, the lights are congealed within her and are not imparted to the lower ones.

Malchut is the congealed sea while her lights draw all the lights of the upper world, Bina, and collect them into her, when Bina returns to Rosh de AA and becomes Hochma. The waters walk and roam in it here and there, and are sucked into it. Since they are not imparted from her outwards, the waters walk and roam in it here and there, and by that they are sucked in her.

He says below that through the Southern wind, which is Hassadim extended through the point of Hirik, the ice in her melts and she returns to being liquid and gives to the lower ones. At that time, once she is under the domination of the Southern wind, Malchut can no longer receive Hochma except for that light of Hochma she had received before when she was frozen. Now it dresses in the light of Hassadim that she receives from the south. This is why it is considered that the light of Hochma goes here and there. That is, first it goes and comes to Malchut, and then—through the Southern wind—it exits her once more and comes to its root. But in the meantime Malchut sucks the light of Hochma that passed within her.

The waters of Hochma go and roam here and there because first they come and freeze within her, and then come out of her again by the Southern wind. In the meantime they are sucked in her because the light of Hochma is sucked in her. She absorbs it within her and it remains in her always, since the time when she was frozen with it.

He says, “It comes out and is done in Malchut from the upper one.” The matter of congealing and the ice extends to Malchut from the upper one, from Bina, as it is written, “Out of whose,” Bina, called MI, “abdomen came forth the ice?”

302) The waters of that ice of the holy sea will not leak unless when the force of the south, the right, comes out and takes it with it. Then the waters that were congealed from the north, the left, melt and are drawn by the south, imparting to the lower ones. “The force of the south” means the point of Hirik, the level of Hassadim that emerges on Masach de Behina Aleph. Since he subdues the Hassadim of the right line, south, and empowers it over the left, north, it is regarded as the force of the south. At that time the force of the south reaches the ice that extends from the north, the left line, and takes it with it, including it within it. And since the left line is included in the right, the ice promptly melts and the lights extend to the lower ones.

It is so because the waters congeal from the north, the left line. From the south, the right line, the waters melt and pour down to the lower ones, to water all the animals of the field, the degrees outside of Atzilut, in BYA. Those in BYA are called Mounts of Batter [separate], mountains of separation, since it is written about BYA, “And from there it parted.” They will all be watered when the south begins to bond with it. At that time the waters extend and by that upper force that extends from the south they will all be in glory and joy.

303) When the thought comes up and arrives in a desire from the most hidden of all that is hidden, AA, a river extends from the thought. Bina is called “a thought.” Malchut is called “desire.” The river that stretches out of the thought are the three letters ELEH that came out of the thought that is called Elokim.

When Bina de AA, the thought, received Malchut de AA within her, meaning the desire, and was included in her, a river extended and parted from Bina, meaning the three letters ELEH de Elokim parted from Bina and extended down to ZON. Only the two letters MI of the name Elokim remained in Bina.

When they approach each other, when the river ELEH approaches the letters MI in the thought once again, he is complemented once again in the name Elokim through a single trail that is not known above or below. Here is where the beginning of everything is made. During Gadlut, when the illumination of AB SAG de AK lowers the Malchut from the thought to her place once again, the letters ELEH return to the thought and the name Elokim is completed in her as before.

In Beresheet there are the letters Bet Resheet. Bet implies merely a king, Malchut, established and completed from Resheet, Bina, the thought, and Malchut and Bina are similar to one another. This is why they come together in the word Beresheet, where Bet is Malchut and Resheet is Bina.

304) “God created the heaven.” It means that He emitted a sound out of Him. Elokim, Bina, emanated and elicited the heaven, ZA, a voice. He is called “the voice of the Shofar [special horn].” The heaven, ZA, governs the earth by the Mochin called “life of the upper king.” The light of Hochma is called “life,” the upper king, Bina, who emanated the heaven. This is why these Mochin are called “the life of the upper king,” as it is written, “The Son of Yishai lives on the earth,” since the illumination of Hochma, called “life,” depends on the son of Yishai, the kingship of David, and through them he governed everything. Also, the earth, Malchut, receives from the heaven, as it is written, “God created the heaven and the earth.”

There are two Behinot of Malchut to ZA: 1) Malchut from Chazeh de ZA and above, the kingship of David, 2) Malchut from Chazeh and below, Rachel, Earth.

ZA, who is called “heaven,” gives those Mochin de Hochma—called “life of the upper king”—to the earth, the Nukva from Chazeh and below. However, they depend on the kingship of David, on Malchut from Chazeh and above, since the Zivug de ZA to receive the Mochin with the kingship of David—once they have been received in the kingship of David—gives them to the earth, the lower Nukva.

Life depends on the son of Yishai, on David’s kingship, since the Zivug to receive these Mochin from Bina is made in it. Afterwards it gives them to the earth. This is why the text says, “The son of Yishai lives on the earth,” to indicate that the life received by the earth, the lower Nukva de ZA, comes from the son of Yishai, the Nukva from Chazeh and above. The Vav that is added to the word “the,” as it is written, “And the earth,” is to empower and impart nourishments on the earth, to the lower Nukva, since this Vav of VeHaAretz [And the earth] is the male in the Nukva, and she receives the imparting of nourishments from that male.

305) It is written, “The heaven.” She is the force of the whole of the 22 letters implied in Et [“the,” Aleph–Tav], from Aleph through Tav, which Elokim—Bina—elicited and gave to the heaven, ZA. Et implies Nukva because Aleph–Tav is the whole of the 22 letters from Aleph to Tav, and letters are Kelim that depend only on the Nukva, since the male is the light and the Nukva is the Kelim.

“The heaven” is the Nukva from Chazeh and above in the Guf of ZA, which Bina emanated along with ZA, as it is written, “In the crown with which his mother has crowned him.” Nukva is a crown with which his mother, Bina, has crowned him. “And the heaven” is male and female, including them in one another and connecting them in one another so they exist together in those Mochin, called “the life of the king.” Merely “the king,” which is Nukva, will be nourished by ZA, who is called “heaven.”

“And the earth” indicates bonding of male and female who were engraved in inscribed letters, since the Nukva from Chazeh and above implied in the words, “the heaven,” is only the force of the 22 letters, which are not yet actual letters as they are from above the Chazeh. But the Nukva implied in the words, “And the earth” is actual 22 inscribed letters as they are from Chazeh and below. This is why it was said that they were engraved in inscribed letters in actual fact.

The life of the king are the Mochin of illumination of Hochma, extending from the heaven, ZA. The heaven extend them only to sustain the earth and all her multitudes. That is, ZA does not extend these Mochin for himself, as he is corrected in Mochin de Hassadim from the pure air of upper AVI. However, he extends them only for the Nukva from Chazeh and below and for all the souls extending from her.

306) The upper Elokim, Bina, made heaven and earth in Mochin of existence, the life of the king, and elicited them as one by the force of above, GAR de Bina, who are upper AVI, called “the beginning of everything.” That is, GAR de Bina, upper AVI, emanated the upper heaven and earth, the great ZON from Chazeh de ZON and above. Likewise, the upper secret, Bina, descended to her ZAT, YESHSUT, who made the lower heaven and earth, the small ZON, from Chazeh de ZON and below.

307) This whole matter is the Bet of Beresheet, which implies Bina. She is called Bet because there are Bet [two] worlds in Bina—upper AVI, called “the upper world,” and YESHSUT, called “the lower world.” They created worlds: the upper world of Bina created the upper world of ZON, and the lower world of Bina created the lower world, one such as the other, AVI such as YESHSUT. AVI created heaven and earth, the great ZON, and YESHSUT created heaven and earth, the small ZON.

Therefore, Bet implies that there are two worlds in Bina—AVI and YESHSUT. One elicited two worlds, the great ZON, and the other elicited two worlds, the small ZON. All of them came forth by the upper Resheet, Bina, who returned to Rosh AA, called “the upper Resheet.”

308) The difference between the Zivug of the upper world of Bina and the Zivug of the lower world of Bina is that the upper world descends to the lower world to emanate the lower world of ZON, the small ZON. It is filled by a Zivug from the upper light in the path of one degree that is on her, like the blocked, hidden, and concealed trail of above.

The Malchut that is Man’ula [a lock] operates in upper AVI from two Malchuts, Man’ula and Miftacha [key]. She locks there the Zivug of illumination of Hochma so the Yod would not come out of Avir de AVI, hence AVI remain in pure Avir, in covered Hassadim. Therefore, the Man’ula is called “the blocked, hidden, and concealed trail.”

The Miftacha operates in YESHSUT, opening in them the Mochin of illumination of Hochma, and the Yod comes out of their Avir and they become light. For this reason, Malchut de YESHSUT is called a “path” or a “way,” since all the Mochin of illumination of Hochma appear in her. It was said that it is filled by a Zivug from the upper light in the path of one degree, the degree of Miftacha that is over the lower world, YESHSUT, who is in YESHSUT like the blocked, hidden, and concealed trails of above in AVI.

One of them is a narrow trail, in AVI, and one of them is a path, in YESHSUT. The one below is a path, as it is written, “And the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.” The one above, AVI, is a narrow trail, as it is written, “A path that the eagle does not know.” That is, there is no Zivug there, called “knowing.” This is why it is written, “A path that the eagle does not know,” since it is unknown.

It is written, “Who makes a way in the sea,” meaning YESHSUT that were corrected in Malchut de Miftacha, called a “path.” “And a path in the mighty waters” means AVI, where Malchut de Man’ula—called “path” or “trail”—was established. It is so because the male of Man’ula is called a “trail,” and Nukva is called a “route.” It is written, “Your way is in the sea,” meaning YESHSUT, whose correction is in Malchut of the way. “And Your path in the great waters” is AVI, whose correction is in Malchut of the narrow trail. When the upper world of Bina is included in the lower world and she emanated the lower world of ZON, the small ZON were emanated in Miftacha, called “way” or “path.” Hence, they, too, receive illumination of Hochma like Bina’s lower world.

When the upper world of Bina—AVI, which are in Malchut de Man’ula, called a “trail” or a “path”—were filled in the Zivug of the upper light on their Malchut and were impregnated by the light, like a Nukva that is impregnated by the male, they emitted and begot two offspring as one, male and female, ZON. They are “heaven” and “earth,” like the upper world of Bina, AVI, since they, too, were established in Malchut de Man’ula, like them. This is why they are in covered Hassadim, as well.

It has been clarified that the difference between the upper heaven and earth, which came forth from Bina’s upper world, and the lower heaven and earth, which came forth from Bina’s lower world, is that the upper ones are only in covered Hassadim because they were established in Malchut de Man’ula, which is not known. The lower ones are in Hassadim disclosed in illumination of Hochma because they were established in Malchut de Miftacha which is known, a path, and it is written about her, “And the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.”

309) The earth is nourished by the waters of the heaven, and their waters are thrown in it. That is, she receives from the heaven, ZA, both the nourishments for the sustenance of the earth, the Nukva, as well as the male waters for begetting the souls, like semen that is fired like a begetting arrow. However, the male is the upper one and Nukva is the lower one. The upper waters in the earth, which she received from the heaven, are males, and the lower waters in herself are females.

The lower waters are nourished by the male waters, the upper waters that she received from the heaven. The lower waters in the earth call the upper water in the heaven to give them what they need like a female that is open to receive from the male, and shoots lower water opposite the male upper water to beget souls. Likewise, the Nukva is nourished by the male because the female has nothing of her own. She receives from the male both the nourishments, the abundance for her sustenance, and the begetting of the souls.

This is why it is written, “And the earth,” with an added Vav [and] to the word Et [the], indicating the male in the land. There are male and female in heaven, considered the upper heaven and earth, and there is also male and female in the earth, considered lower heaven and earth.

310) It is written, “Raise your eyes on high and see who has created these.” Letters were engraved in the whole of the work of creation, both in the upper work, Bina, and in the lower work, Malchut. Afterwards the letters were inscribed and completed. Bina is called Elokim, whose five letters are KHB TM. When Malchut rose to Bina de Bina under the Hochma in her, Bina and TM in her departed from her and fell to ZON, leaving two Sefirot KH in Bina, which are the two letters MI of Elokim, and the three Sefirot—Bina and her TM that fell from her—are the three letters ELEH of Elokim. This is “Who [MI] has created these [ELEH].” “Created” means took out, and MI took out the letters ELEH outside of Bina. This exit is considered the engraving of the letters, which mean Kelim.

Afterwards Bina lowered Malchut to her place as before and returned the letters ELEH to her degree, where they rejoined the letters MI in her and the holy name Elokim [God] was completed once again. The returning of the letters ELEH to the name Elokim is regarded as inscribing of the letters, the completion of their form, since now they have become fit for reception of all the Mochin because by Malchut’s ascent to Bina, the letters ELEH descended outside of Bina. This is considered the engraving of the letters.

This engraving was done in both Bina and Malchut because as the letters ELEH descended from Bina, so they descended from all the degrees below Bina. Afterwards the letters were inscribed and completed. Then, when Bina returned the letters ELEH and the name Elokim was completed, the letters, which are the Kelim, were inscribed and completed. He calls it an “inscription” because the disclosure of the current Mochin is according to the engraving that was done before. This is why it is regarded as the form of the letters being engraved first. Afterwards the inscriptions were made inside the engravings in these inscriptions and were completed for their tasks.

The letters were engraved in the words, “In the beginning … created,” meaning in the letters Bet in the words Beresheet and Barah [created]. The two letters Bet imply the time of Katnut and the engraving that was made in Bina. The letters Aleph in the Elokim and in the word Et [the] is considered inscribing and completion of the letters.

Bet Resheet, certainly the Bet of Beresheet Barah, which took out. The Bet took the letters ELEH outside by the force of the upper world, Bina, called Elokim, which left the letters MI in her and took out the letters ELEH in her. The letter Bet is a female and the letter Aleph is a male. That is, the letter Bet indicates Katnut, VAK without a Rosh, considered a female, and the letter Aleph indicates Gadlut, obtainment of GAR, considered a male. It is so because a male indicates completeness and the female incompleteness. The letter Bet of Beresheet Barah indicates engraving of the letters, and the letter Aleph of Elokim Et indicates inscription and completion of the letters.

As the Bet of Beresheet took her out by the force of the upper one, the degree of Bina, who remained in VAK without a Rosh because she took the letters ELEH out, so Aleph of Elokim emanated the letters Aleph-Tav, which are all 22 letters, at the degree of Bina, since the word Et [the/of] contains Aleph Tav, indicating the 22 letters from Aleph to Tav. The Bet of Beresheet Barah indicates the engraving of the letters, the descent of the letters ELEH outwards, for which she remained with only the two letters MI, which are VAK. The Aleph indicates the completion of the letters, the return of the letters ELEH to the degree.

They joined the letters MI, and the name Elokim was completed, as it is written, Elokim Et. Once the name Elokim was completed, He emanated all 22 letters implied in the word Et from Aleph to Tav, which mean Kelim and Mochin de GAR like the 22 letters, which are the Kelim that suffice to clarify the completion of the Hochma. These Mochin that He emanated to the complete Bina, called Elokim, which are the whole of the 22 letters, were emanated inside Bina herself because as Beria, the engraving, was in Bina, called Resheet, the completion implied in Aleph was also made in Bina.

The words “The heaven,” with the letter Hey, indicates that Hey, Bina, which was completed, emanated the ZA, who is called “heaven,” giving him life and rooting him. Life means Mochin of illumination of Hochma because the light of Hochma is called “the light of Haya.” Rooting him means that ZA himself does not need illumination of Hochma because he is established in covered Hassadim, but these Mochin are rooted in him to impart them upon the Nukva. This is why it was said, “And to root him,” to make him a root for the Nukva.

311) “And the land…” The Vav [and] of “And the land,” which is ZA, emanated the earth, the Nukva, to give her nourishments, to correct her, and to give her all the needs that she deserves. Nourishments mean abundance, enough to sustain her, and to correct her, the correction of her Partzuf so she is face-to-face with him, and to give her all the needs that she deserves, meaning illumination of Hochma.

The Vav of “And the land” indicates that the Vav, ZA, took the word Et [the], which means the whole of the 22 letters from Aleph to Tav, and gave them to the earth, the Nukva. That is, that collective of all 22 letters that ZA received from Bina, as it is written, “The heaven,” he gave them to the Nukva, earth. “And the earth,” Nukva, included them within her, as it is written, “All the rivers go to the sea.” This is why it is written, “And the earth,” that the earth collected everything into her and the earth received them.

The Mochin that are implied in Aleph-Tav, which ZA, heaven, received from Bina, are called “rivers” [also streams/brooks], as it is written, “He will drink from the brook in the way; therefore he will lift up the head.” That is, ZA drinks from Yesod of Bina, called “stream,” the Mochin, and this is why he raises his head, meaning obtains GAR. This is why these Mochin are called “streams” [or brooks or rivers]. It is written, “All the rivers,” Mochin, implied in Aleph-Tav, “Go to the sea,” to the Nukva, since ZA received from the beginning only to impart them upon the Nukva, as it is said that the Hey emanated heaven, to give him life and root him so he becomes a root for the Nukva and not for himself.

This is why it is written, “And the earth.” He could have written, “And the earth” [without the Et] and the male was implied in the Vav, and the Nukva in earth, without the word “the.” This is why it was said that the earth gathered everything into her, and the earth received them because the word “the” indicates the whole of the Mochin from Aleph to Tav. The words “And the earth” indicate that the earth collected into her and received within her all the Mochin implied in Aleph-Tav, meaning heaven and earth together. Also, “The heaven” implies heaven and earth together.

The ZON divide at the Chazeh—the great ZON from Chazeh and above, and the small ZON from Chazeh and below. Also, the core of ZA is from Chazeh and above, but from his Chazeh and below, he is considered his Nukva. Thus, ZON—from Chazeh and above—are both regarded as ZA himself, and ZON from Chazeh and below are both considered Nukva herself, where “And the earth” implies only the Nukva, called “earth.” There are ZA and Nukva in her, herself, which are called “heaven and earth,” the small ZON from Chazeh and below. Also, “The heaven,” which implies ZA, heaven, has ZA and Nukva in him, himself, which are called “heaven and earth,” the great ZON from Chazeh and above.

312) And the earth received “And the” to be nourished by them. This is why there are male and female in them by necessity, for the Vav of “And the” is male because the arrival of the matter into reception is in the beatings of the male. The fortress of the smoke is in the land, who is the Nukva. When the blazing fire extends and awakens from the left line, it grips to the Nukva and she billows smoke, as it is written, “And Mount Sinai was all in smoke because the Lord descended upon it in fire.” This is fire and that is smoke, meaning if that which descends from above is fire, the lower one who receives it becomes smoke.

It is written, “And the mountain smoking.” When the fire comes down, the smoke and the fire grip one another and everything is dominated by the left side, as it is written, “My hand also founded the earth, and My right spreads out the heavens.” “My hand also” is the left hand, which is fire and smoke. “Founded the earth” is the Nukva. “And My right spreads out the heavens,” and the right hand, Hassadim, measured and made the heaven, ZA, by the force of the right of above, Bina. It is so because ZA, heaven, receives the Hassadim from Bina. The heaven, male, ZA, were made similarly, from the right of Bina, and Nukva was made from the left of Bina.

This is why the Nukva cannot be without a male, as she is fire and smoke from the left side and needs the male’s Hassadim. This is why she is regarded as male and female together in regard to “And the earth.” When the Nukva is without a male, every kind of punishment in the world extends from her, as she is fire and smoke from the left side, and her entire correction is to be connected as one with the male, who is the right. Then all the abundance of the worlds extends from her.

313) “Raise your eyes on high.” Bina is called “on high” because the matters ascended up to Bina in a way that there is no question there. A question means raising MAN for a Zivug, like “Asking for the rains.” It begins with Bina because she is considered known. But above her, in Hochma, it is not known, meaning Hochma was perfected from Keter, who is called Ein [naught, null]. This is why she is not poised for a question like him, who is hidden and deep and there is no one to perceive and attain him.

This Mochin extend from the Zivug over Malchut de Miftacha, corrected in Bina, in her ZAT, who are called YESHSUT. For this reason, from there begins the question, the raising of MAN for a Zivug. At that time the Yod comes out of their Avir, leaving Ohr [light]. But above her, in AVI, called Hochma, who are GAR like the Keter, there is no question because they are corrected in Malchut de Man’ula on whom there is no Zivug. This is why they are considered not known, like Keter de AA, who is called Ein, from whom AVI receive. Also, he is pure air because the Yod does not depart from their Avir.

The reason why Keter de AA is called Ein is because he is attached to Rosh Atik. They are three Roshim [pl. of Rosh] one above the other and one inside the other. One above the other is Rosh Atik. One inside the other is HS de AA inside his Keter. Thus, they are three Roshim one below the other: The first Rosh is Rosh Atik, the second Rosh is Keter de AA, called Ein, the middle between Rosh Atik and HS, and the third Rosh is HS de AA, called simply AA.

Since the deep light, Bina, expanded, as it is written, “And very deep, who will find it,” her light is poised for a question because it is known. And although she is still hidden more than all the lower ones from her and below, she is called MI [who] after the question, as it is written, “Who has created these?”

314) It is written, “Out of whose abdomen came forth the ice?” “Out of whose [MI],” which is Bina, who is poised for a question. It comes out and is made in Malchut out of the upper one, out of Bina. The congealed sea comes out of the upper one, as it is written, “Out of whose abdomen came forth the ice?” It refers to ZAT de Bina, YESHSUT, called MI [who], when they impart Hochma without Hassadim, which is the point of Shuruk. Because of the absence of Hassadim, the lower ones congeal and freeze, hence although the letters ELEH have already risen up to Bina because the abundance is frozen, they do not join there to disclose the Elokim in Bina and she is still called MI.

However, once the Hassadim come out and clothe the Hochma, the letters MI join the letters ELEH, the name Elokim is completed, and she is no longer called MI. It is written, “Out of whose abdomen came forth the ice,” indicating that only when she imparts Hochma without Hassadim in regard to the point of Shuruk is she called MI, and not during the wholeness, when she receives the point of Hirik and the Hochma clothes in Hassadim, since then she is called Elokim and not MI.

We should not ask, “What is above and what is below?” Rather, we should seek the place where they come out to know, since three points are discerned in the exit of the Mochin from Bina—Holam, Shuruk, Hirik. There is no question at the points, Holam and Hirik, for it is forbidden to raise MAN in them to extend Hochma, but only at the point of Shuruk, which is the place of the exit of Hochma. We should not ask what is above, at the point of Holam, and what is below, at the point of Hirik. Rather, we should seek the place where they come out, the point of Shuruk, for then Bina is in Rosh AA and imparts Hochma, and it is discerned as the place of the exit of Hochma.

This does not mean extending Hochma at the point of Shuruk, since they cannot extend it, for everything is congealed and becomes ice, but then it is poised for a question, and not to know it. Then, at the point of Shuruk, is the time for raising MAN and for asking about the illumination of Hochma, but at that time it is impossible to receive anything because of the freezing. Rather, afterwards, at the point of Hirik, when Hochma is clothed in the Hassadim of Hirik, it is the time for receiving illumination of Hochma. Thus, the time of the question is at the point of Shuruk, and the time of reception is at the point of Hirik.

315) Beresheet indicates Bet-Resheet. He asks, “Does Beresheet mean Resheet, which is an utterance without the Bet, or Beresheet, which is an utterance with the Bet?” Indeed, before Malchut came out of Bina and her power expanded, and everything is still hidden in Bina, it is Beresheet and an utterance, since the Bet of Beresheet is the Malchut that rose to Bina, and the Bet of Beresheet is the point in his palace.

Thus, the Bet of Beresheet implies the ascent of Malchut to Bina, which is the entrance of the Yod to the light of Bina, making her Avir. Resheet indicates Bina. Prior to the exit of the Yod, Malchut, from the light of Bina, both are called Beresheet, and both together are an utterance. Beresheet together with the Bet is an utterance because an utterance means a degree that emerges on a Zivug de Hakaa, when a lip strikes a lip. And since the Zivug de Hakaa is made on the Bet of Beresheet, Malchut, it cannot be said that only Resheet, which is Bina alone, will be an utterance, since the Zivug de Hakaa was not made on the Masach de Bina.

Since the Yod, Malchut, departed from the Avir of Bina and the forces of Bina expanded, Bina is called Resheet. She is an utterance of her own, without the Bet, the Malchut, since she has already departed her. Also, now she is called MI, poised for a question, the one that ELEH created. This concerns the illumination of the point of Shuruk, which is still not called Elokim, but MI, for although the letters ELEH rose to Bina, they are still hidden, and as they are, they are considered outside of Bina. Barah [created] means hidden, Bina, when she is called MI, for then she hides the letters ELEH due to lack of Hassadim.

Afterwards, when Bina expanded and was perfected, she becomes Yam [“sea,” the reversed letters of MI]. That is, once she clothed in the Hassadim of the point of Hirik, when the letters ELEH conjoin with MI and the name Elokim is completed, it follows that when the letters MI came in the name Elokim, they become there the letters Yod-Mem. At that time Bina created her below, in Nukva, and did everything in her in that very same way as above.

Thus, as the order of the Mochin of above was in three places, three points—Holam, Shuruk, Hirik—Bina elicited the Mochin in the Nukva by the order of these three points, one opposite the other and one like the other. Both are implied in the Bet of Beresheet. One opposite the other means that each Behina in the Nukva received from its corresponding Behina in Bina. One like the other means that the full height of the Mochin that came out in Bina, also came out in the Nukva. Likewise, when they are in Katnut, it is implied that they are both in Bet de Beresheet, a point in his palace.

316) “While the king sat at his table, my perfume gave forth its fragrance.” “Sat at his table” means settling in the lower Malchut. The king is YESHSUT. “Sat at his table” means while clothing in Malchut and giving from the bonding and delight of the pleasantness in the upper Eden, upper AVI. They receive from upper AVI in that hidden, concealed, and unknown trail, as it is written, “A path that the eagle does not know,” and they are filled by them. The abundance comes in the known streams of YESHSUT—a path or a way.

And then, “My perfume gave forth its fragrance,” the lower Malchut. He created the world below, Malchut, like the world of above, the world of Bina, YESHSUT, in everything that they received from the upper Eden. The high good fragrance rises from the lower world to rule and to act, and Malchut is able and governs and illuminates in the upper light.

317) The world, ZON, was created in two Behinot, in the right and in the left of the six upper days, HGT NHY de Ima. The six days, HGT NHY de Ima, were made in order to illuminate to ZON in the right in them, as it is written, “For in six days,” HGT NHY de Ima, “The Lord made heaven and earth,” ZON, and by that, ZON received the right in them.

Those six upper days dug ways and made 60 holes in the great deep, Yesod de Ima, meaning the left of the six days of Ima, each of which consists of ten. Hence, 60 holes were dug in it and all were included in Yesod de Ima. These 60 holes are to bring the waters of the streams into the deep, to the Yesod of Nukva de ZA, called plainly “deep.” By that, ZON receive the left from the six days of Ima, called “the waters of the brooks,” as it is written, “He will drink from the brook in the way; therefore he will lift up the head.”

Since the world, ZON, drink from the upper stream, the left of Ima, through these 60 holes in her Yesod, called “the great deep,” “Therefore he will lift up his head,” obtaining GAR de Ima, called Rosh. It is so because the left of Ima is the Kelim that ZON obtain, for in those Kelim they obtain the lights of GAR from Ima. If they did not have the Kelim from Ima, the world would remain in VAK without a Rosh. This is why it was said that the 60 holes in the deep were created from the six days of creation, the six upper days of Ima, and became the peace of the world, in whom they received the Mochin de GAR from Ima, who is the peace of the world.

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

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

290) “And they heard the voice of the Lord God walking in the garden” indicates Israel when they came near for the reception of the Torah on Mount Sinai, as it is written, “Has any people heard the voice of God speaking from the midst of the fire, as you have heard it, and survived?” But the mixed multitude could not hear the voice of God and died. Those of the mixed multitude who remained, who did not die, later said to Moses, “And let not God speak with us, lest we die.” They caused forgetfulness of the Torah by making Israel sin with the calf. Those mixed multitude are the nations of the earth, of whom it is written, “Cursed is he who lies with any beast,” since they are on the part of the serpent, of whom it is said, “Cursed are you more than all beast.”

291) But there are several bad mixtures in Israel called “beasts” and “animals.” But there is mixture on the part of the serpent, and there is mixture of the part of the idol-worshipping nations of the world, who are like animals and beasts of the field. And there is also mixed multitude on the part of the harm-doers, who are the souls of the wicked because the souls of the wicked are really the harm-doers of the world. There is also mixed multitude of demons and spirits and Lilit.

They are all mingled with Israel. Yet, there is none so cursed among them as Amalek, who is the evil serpent and another god. He is the one who discloses all the incest in the world, meaning he is the root of the Klipa that yields incest in the world. He is a murderer, from whom murdering extends to the world. His mate is the potion of death of idol-worship. Thus, the three grave transgressions—incest, bloodshed, and idol-worship—extend from the Klipa of Amalek, who is the serpent and who is another god.

They are all considered SAM. But there are many kinds of SAM, and they are not all the same. But this SAM, on the part of the serpent, is the most cursed.

292) “And the Lord God called to the man, and said to him, ‘Where are you?’” In the verse, “And said to him, ‘Where are you?’” the Creator implies Adam HaRishon, that the Temple was destined to be ruined and that it would be mourned, “How,” as it is written, “How lonely sits…” [Eicha means both “How” and “Where are you”]. It is so because Eicha has the letters Aleph–Yod Chaf–Hey, where Chaf–Hey is the name of Divinity who was at the Temple, and Aleph–Yod means “where,” as it is written, “Where is your brother Abel?” Hence, after the ruin, it said about Divinity, Eicha [Aleph–Yod Chaf–Hey], where is Divinity now, who is called Chaf–Hey.

In the future, the Creator will obliterate every kind of evil from the world, as it is written, “He shall swallow up death forever.” Death is the root of all evil. When death is cancelled, all evil will be cancelled and everything will return to its place as prior to the sin of the tree of knowledge from which came death and every kind of evil, as it is written, “In that day the Lord will be one and His name, One.”

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

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

285) It is written about the mixed multitude, “And the serpent was cunning,” since the serpent was cunning to do evil more than all the animals, who are the idol-worshipping nations of the world. The mixed multitude are the children of the primordial serpent who seduced Eve with the tree of knowledge, and the mixed multitude were the filth that the serpent cast in Eve. The mixed multitude that mingled with the souls to which Eve gave birth are regarded as filth in regard to the souls. Out of that filth, which are the mixed multitude, came forth Cain. This is why he killed Abel, the shepherd, of whom it is written, “For he is also flesh.” “Also” is Abel; “Also” is certainly Moses, and he killed him.

That is, “Also,” in Gematria, is Moses, and Moses is an incarnation of the soul of Abel. It follows that “Also” implies Abel and Moses. This is why Abel was a shepherd like Moses, and Cain—who killed him—it follows that he killed Moses. He did that because of the mixed multitude that was mixed in his soul. He was also Adam’s firstborn son, hence the filth was mixed in Cain’s soul, and not in Abel’s soul, since Cain was the firstborn son, who went out first after the sin of the tree of knowledge. This is why all of the filth of the serpent came out in him.

286) For this reason, because Moses wished to cover his father’s nakedness, he took Jethro’s daughter for his wife, as it is written about him, “And the children of the Kenite, Moses’ father-in-law.” Jethro is called Kenite because he parted from Cain, as it is written, “And Heber the Kenite parted from Cain.” Hence, although Cain killed Abel, who is Moses, Moses still returned to correct Cain, to whom the mixed multitude was attached, the nakedness of Adam HaRishon, due to the sin of the tree of knowledge. Moses wished to erase that filth, which is the nakedness of his father, Adam HaRishon. This is why he took Jethro’s daughter for a wife, since Jethro was an incarnation of Cain, for which he was called Kenite. By taking his daughter he corrected him and repelled the filth from him, which is the mixed multitude.

And once he separated the mixed multitude from Cain’s soul, he wished to make them repent, to cover the nakedness of his father, Adam HaRishon. The Creator adds a good thought to an act, and the Creator said to Moses, “Beware of them, of that evil race, and I will conjoin your good thought—of wanting to make them repent—to an act.” Those mixed multitude are the forces of separation that were in the tree of knowledge, for which the Creator warned him, as it is written, “But of the tree of knowledge of good and evil you shall not eat.” They are also the forces of separation in the sins of Moses and Israel.

287) Because of the mixed multitude, Israel were exiled and expelled from their land, as it is written, “And He drove out the man.” “The man” implies Israel. Moses was expelled from his place due to the mixed multitude because he did not keep from them as the Creator had warned him, but instead wished to bring them closer to Kedusha. This is why he was not rewarded with entering the land of Israel and was buried outside the land, for because of them he broke the Creator’s words and sinned with the rock that he struck, since He told him, “And speak to the rock,” but he struck the rock. It is the mixed multitude who caused him that.

This is why the Creator adds a good thought to an act, since Moses would not receive the mixed multitude, to place in them the token of the covenant, except to cover his father’s nakedness. This is why the Creator conjoined his good thought to an act. In return for that, the Creator told him, “And I will make of you a nation greater and mightier than they.” This came true in Moses, that the children of Rehavia multiplied above, meaning they multiplied and became more than 600,000.

The Creator said about the mixed multitude, “He who had sinned unto Me, I will blot him out of My book,” for they are the descendants of Amalek, of whom it is written, “Blot out the memory of Amalek.” The mixed multitude also caused Israel to sin with the calf and the first two tablets of the testimony broke.

288) The verse, “And the eyes of them both were opened, and they knew that they were naked” also implies Israel. In the enslavement in Egypt, Israel knew that they were naked, for they were without the Torah there. It was said about them in the last exile, “And you were naked and bare,” since by the Torah and Mitzvot, Israel are rewarded with clothes for their souls. When they were without the Torah in the exile in Egypt, as well as in the last exile, their souls are necessarily naked, without any clothes.

Because of that, Job said “naked” twice, about the two exiles: “I came out of my mother’s womb naked, and naked I shall return there.” “I came out … naked” implies the exile in Egypt, and “Naked I shall return there” implies the last exile. That which was named “Moses” became in the eyes of the mixed multitude “there” and “mocked.” This is why Job said, “I shall return there.” It implies that Moses is destined to be turned in the last exile among the mixed multitude from the name Moses [Moshe] to There [Shama]. That is, Moses walks among them to there. Job said about it, “The Lord gave,” meaning He gave the Torah, “And the Lord has taken away,” meaning He took her once more in the last exile and she became hidden from Israel, “Blessed be the name of the Lord.”

289) When the two tablets of the Torah broke, and the oral Torah was concealed, it was said about Israel, “And they sewed fig-leaves.” They were covered with several Klipot of the mixed multitude because they became naked [devoid] of Torah and covered themselves so their nakedness would not be revealed, the places where the Klipot have a grip. Their cover is the edges of the Tzitzit [fringe of a garment].

It is written on the straps of the Tefillin, “And the Lord God made for Adam and for his wife garments of skins, and clothed them.” However, regarding the Tzitzit, it was said, “And they sewed fig-leaves.” It is so because two kinds of covers were mentioned for covering their nakedness, which came to them through the tree of knowledge: 1) the covers that they made by themselves, the fig-leaves, 2) the covers that the Creator made for them, the garments of skin.

Therefore, when the writings imply to Israel after the breaking of the tablets, The Zohar says that the cover of the fig-leaves implies the covering of the edges of the Tzitzit, which are instruments of Mitzva, thrown away after the doing of the Mitzva because there is no Kedusha in them at all. But the covering of garments of skin implies the straps of the Tefillin, which are instruments of Kedusha that are concealed, and there is Kedusha in them even after their doing of the Mitzva.

“And made themselves girdles,” as it is written, “Gird Your sword on the thigh, O Mighty One.” This is the Shema reading, since the Shema reading is as a sword toward the outer ones, and it is girded at the thigh. It is said about it in the Shema reading, “The high praises of God in their mouth, and a double-edged sword in their hand.” The Shema reading, which is called by the mouth, is like a sword. This is why it says about it, “And made themselves girdles.”

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

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

279) “And the Lord God built the rib” is an indication of the matter of levirate marriage, of which we learn that since he did not build, he shall not build. It is written, “Who does not build his brother’s house.” They learned from this verse that since he did not build, he shall not build. But with the Creator, although He did not build Divinity during the exile, He can still redeem her because it is written about Him, “And the Lord God built,” meaning AVI built Divinity for Him. And since He Himself did not build her, it cannot be said about Him, “Since He did not build, He shall not build.”

It is written, “The Lord, builder of Jerusalem.” Divinity, who is called Jerusalem, is built from the four letters HaVaYaH [the Lord]. It is so because the Vav de HaVaYaH, ZA, is the son of Yod–Hey de HaVaYaH, who are AVI. It is written about them, “And the Lord God built the rib,” which He took from the man, the middle line, ZA. “And brought her to the man,” meaning He brought him to the rib that He took from the bottom Hey de HaVaYaH, His maiden, Malchut de ZA himself, and not Malchut de Malchut. Thus, Jerusalem is built through the four letters HaVaYaH, for the primary builders are Yod–Hey, AVI, and the rib that is built is the bottom Hey, Malchut of the Vav de HaVaYaH, who is ZA, for the Vav.

280) It was said about Malchut de Malchut, who is not in the building of Jerusalem, “And will be for her a wall of fire round about.” She becomes a wall of fire around Jerusalem to keep from the mixed multitude. At the end of correction, the Creator will bring her down built up, as it is written, “The built up Jerusalem.” For this reason, on this mountain, in Malchut de Malchut, where the Temple will be built by the Creator, it will exist for generations and for all eternity. It was said about it, “The glory of this last house will be greater than the first,” since the first house was built by a man, Solomon, and the last house was built by the Creator. This is why it is written, “If the Lord does not build a house, those who built it labor in vain,” since the first and second Temples, which were not built by the Creator, were unsustainable, and their builders labored in vain.

The inner meaning of the words: It is known that the Emanator started creation and established creation in a way that the children of Israel could finish it, as we learn, “You are in partnership with Me, I started creation and you finish it.” The Emanator corrected Malchut only in the first nine in her. But He handed over to Israel the correction of Malchut de Malchut, to correct her through work and keeping of the first nine. Therefore, the whole of Israel’s work before the end of correction is only in Malchut’s first nine, which is considered the sorting of the 288 sparks that were corrected by the Emanator.

The two Temples above, the first Hey and the bottom Hey—and also below—were built in this manner. This is why they are considered to have been built by people, through the work of people, who were assigned with completing creation. And since the last 32 sparks belong to Malchut de Malchut, they have not been corrected yet. Thus, from them come the Sitra Achra and the mixed multitude, which make Israel sin. This is why the two Temples were ruined.

However, once the children of Israel sort out all 288 sparks that exist due to the breaking of the vessels, the Creator Himself will sort the last 32 sparks from Malchut de Malchut, which are called “the stony heart,” as it is written, “And I will remove the stony heart from your flesh.” At that time Malchut de Malchut, the last Temple, will be established. It is written, “If the Lord does not build a house,” meaning prior to the end of correction, when the work was given to people, and by which the two Temples were built, “Those who built it labor in vain” because they were ruined. But after the people complete the correction to which they are assigned, the Creator will bring down the built up Jerusalem, Malchut de Malchut, and the built up Temple—the interior of Malchut de Malchut. At that time it will be an eternal structure, for all eternity.

281) It is written of the future correction through Moses and the two Messiahs, “And the Lord God built the rib.” It is as it is written, “And to the second side [Tzela means both ‘rib’ and ‘side’] of the tabernacle,” since two sides are the primary ones in the tabernacle, in Malchut, extending from the two points in her: one side from Midat ha Rachamim, and the other side from Midat ha Din. “And the Lord God built the rib” that is said in the correction of Moses, is the second side of the tabernacle, extending from the point of Midat ha Din, her own Behina, Malchut de Malchut. But the rib [side] that is said in the correction of the middle pillar, is the side that extends from the point of Midat ha Rachamim, which includes her first nine.

A side on the part of extending Hesed is white, and it is called “moon” [Levana means both “moon” and “white”] after the light of Hesed in her. “And closed up the flesh in her stead” is red flesh, the light of Gevura, since the upper Gevura de Bina is considered red. Nukva consists of both red and white, HG. At that time it is said of Malchut, “His left is under my head,” meaning red flesh, Gevura, “And his right shall embrace me,” the white light of Hesed, who is called a “rib” [side].

282) “And the man said, ‘This is now a bone of my bones, and flesh of my flesh.’” This was said about Divinity, who was a maiden engaged to the middle line, ZA. It was said about her, “This time, I know she is a bone of my bones and a flesh of my flesh,” since before Divinity is fit for a Zivug with ZA, she is called “an engaged maiden.” Once she is fit for his Zivug, she is called “a woman.” Hence, once she was built by AVI and became fit for a Zivug, he said, “This time.” “This shall be called ‘a woman,’” as she is built by the upper one, Ima, the first Hey de HaVaYaH, “Because she was taken out of Man,” from Aba, Yod de HaVaYaH.

This means according to the correction of the Nukva through the middle pillar prior to the end of correction, which is through the building of AVI. Also, the words are made clear in relation to the correction of Moses, who is in the form of the middle pillar of the souls below in BYA.

283) At that time each of Israel will be rewarded with his mate, as it is written, “And I will give you a new heart and a new spirit.” In truth, Israel extend from Malchut. But because the world could not persist, He associated Midat ha Rachamim with her, Bina. It therefore follows that all the females of the souls of Israel extend from Bina, Midat ha Rachamim, since Malchut de Midat ha Din was concealed. Thus, Israel do not have their real mate. But at the end of correction, when Malchut herself is corrected and no longer needs the association of Bina, the females of the souls of Israel will be from Malchut herself, who is their real mate.

It is written, “And your sons and your daughters shall prophesy.” These are new souls that are destined to be in Israel, as we learn that the Messiah Son of David does not come until the conclusion of all the souls that are in the body, meaning the old souls, and then the new souls will come. It is so because all the souls in the world were included in the soul of Adam HaRishon, as we learn, “Where was your ephah (measure of grain ca.40kgs) in Adam HaRishon?” And when he sinned with the tree of knowledge, the souls were blemished. They incarnate through all the generations until they receive their own correction and then will be the end of correction. At that time Israel will draw new souls that have not been included in the Guf of Adam HaRishon, and it is written about those souls, “And your sons and your daughters shall prophesy.”

284) At that time the mixed multitude will be removed from the world, and then it will be said of Israel and of Moses, “Each with his mate, and they were both naked, the man and his wife, and they were not ashamed.” That is, they will not need clothes to cover the nakedness because the nakedness, who are the mixed multitude that caused the exile in the world, will be removed.

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

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

274) “And out of the ground the Lord God formed every beast of the field and every bird of the sky.” Woe unto people for they are sealed hearted and closed of eyes. They do not look in the secrets of Torah or know that the words “Beast of the field and bird of the sky” imply the peoples of the earth. And even those who were rewarded with a living Nefesh, as long as they are not rewarded with a living Ruach they are of no help to Divinity during the exile, and they are of no help to Moses, who is with Divinity, for whenever Divinity was exiled, Moses did not move from her.

275) Rabbi Elazar said, “Who placed man’s works in Israel and in Moses? After all, the writings speak of Adam, so how do you take the works from Adam HaRishon to place them over Moses and Israel?” Rabbi Shimon said to him, “My son, that you should say so? Did you not learn the verse, ‘Saying the end in the beginning,’ that in the beginning of creation, the deeds that are at the end of time, at the end of correction, are implied at the beginning of creation?”

276) This is why Moses did not die, for he is with Divinity in exile, and he is called “man.” It is written about him in the last exile, “But for Adam He did not find a help.” Rather, they are all against him. “But for Adam He did not find a help made against him” is written about the middle pillar, ZA, for whom there was no one to help bring Divinity out of exile. It is written, “And he looked this way and that way, and saw that there was no one.” Moses is in his very Behina, like the middle pillar, and it is written about him, “But for Adam He did not find a help made against him,” as in the middle pillar.

277) When he did not find help, it is written, “And the Lord God caused a deep sleep to fall upon the man, and he slept.” “The Lord God” is AVI. Sleep is exile, as it is written about the exile, “And sleep fell upon Abram.” He cast sleep on Moses and he slept, and sleep is but exile because during sleep, the Mochin depart. Also, in the exile, the Daat [knowledge/reason] depart from Israel. This is why sleep is but exile. “And He took one of his ribs.” From whose ribs did He take? From those maidens of the queen. AVI took one of them, and she is considered Laban [also “white”], and it is written about her, “As beautiful as the moon [Levana means both ‘moon’ and ‘white’].”

Explanation: For herself, Malchut is unfit for Mochin, for she was restricted in Tzimtzum Aleph to not receive any Ohr Yashar into her. Her entire correction is through her ascent and Hitkalelut with Rachamim, Bina, AVI. However, in the future, at the end of correction, the correction of Moses and the two Messiahs, she will correct herself and be fit for receiving Ohr Yashar, and she will not need to be mitigated in Bina. Hence, there are two forms of construction for Divinity: 1) before the end of correction, through the mitigation upon her ascent to AVI. This is the middle pillar for ZA. 2) At the end of correction, in her own essence. This concerns Moses.

Because of her, it is written in the last exile, “But for Adam He did not find a help,” for the correction of Moses and the two Messiahs, since even after her Hitkalelut in Bina, she will receive only the first nine from her, but her own Behina, her Malchut, remains uncorrected. This is what the last exile is about, and this is why it was said about her, “But for Adam He did not find a help,” but rather they are all against him. It is written about that time, “And the Lord God caused a deep sleep to fall upon the man.” There is no sleep but exile because since he did not find help to correct her, she was sentenced to the last exile whose correction is by Moses.

And before the end of correction, which is through a correction on Malchut, the correction is done by the middle pillar. The middle pillar, ZA, had no one to help him bring Divinity out of exile, that is, from the first three exiles prior to the last exile, because the correction is through the middle pillar.

The Zohar gradually details before us the two corrections, the correction of the middle pillar, and the correction of Moses. It is written, “And He took one of his ribs,” since the seven Sefirot of Malchut, who received from AVI during her Katnut, are called “maidens.” It was said that AVI took one of them, which is Hesed, since Hesed is considered the white color, and it is written about her, “As beautiful as the moon,” for by the structure of Gadlut of AVI to complement with her the missing Malchut de Malchut, she becomes as beautiful as the moon.

“And closed up the flesh in her stead,” with Moses’ flesh, of whom it is written, “For he is also flesh,” since Beshegam [also] is Moshe [Moses] in Gematria. Hence, the flesh, too, which is said here, is the flesh of Moses, Gevura, by whom Malchut was completed in her left line. Moses’ flesh is red. It is written about it, “The face of Moses is as the face of the sun.” That is, as the sun tends toward red, Moses’ flesh was red, upper Gevura de Ima, since Gevurot de Ima are regarded as being of red color. This is why it is written, “As beautiful as the moon,” since her right line, from the side of the maiden, is considered white color. It is also written, “As pure as the sun,” meaning her left line, on the part of Moses’ red flesh.

278) “And closed up the flesh.” By that they wished to protect it from the outer ones, since “closed” means protection because the outer ones are chased away through the holy Gevura of the red flesh of Moses.

Another interpretation to the word, “And closed” is closing, making a frame through Moses’ red flesh, in which the queen, Malchut, is closed during the six work days, and only on the Sabbath day does it open.

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

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

265) “And Lord God commanded the man, saying, ‘From any tree of the garden you may eat freely, but from the tree of the knowledge of good and evil you shall not eat.’” “Commanded” implies prohibition of idolatry, included in the tree of knowledge, as we learn that there is no commandment except on idol-worship, as from the tree of knowledge extend other gods. This is because three transgressions are included in the tree of knowledge: idolatry, incest, and bloodshed.

The Klipa of idol-worship resides in the liver, by which the work becomes heavy [Kaved means both “liver” and “heavy”], which is idol-worship. The liver is angry for idol-worship because through anger, the liver is made a dwelling place for the Klipa of idol-worship. It was said, “Anyone who is angry, it is as though he is idol-worshipping.” It is written, “Commanded,” telling us about the transgression of idolatry included in the tree of knowledge.

266) The words, “The man” imply bloodshed, included in the tree of knowledge, as it is written, “Whoever sheds man’s blood, by man his blood shall be shed.” Here it writes “man,” and in bloodshed it is written “man.” As it is bloodshed there, it is bloodshed here. The Klipot of bloodshed reside in the gall-bladder. It is the sword of the angel of death, with which he puts people to death. The drop of bitterness hangs from the sword of the angel of death, from which he dies. And it is also written, “And her end is bitter as wormwood, sharp as a two-edged sword.”

That is, this is incest, implying the prohibition on incest, included in the tree of knowledge. The Klipa of incest is in the spleen. It is written about it, “She eats and wipes her mouth, and says, ‘I have done no wickedness,’” since there are no mouth or arteries in the spleen to drink with, and it drinks from the black blood in the liver, although there is no mouth in it.

All who shed blood come from the Klipa that resides in the gall bladder. Hence, when the arteries in the heart see a drop of bitterness [from the gall bladder], they all promptly flee from it, as we learn that the liver is angry and the gall bladder throws a drop in it. It is so because then the blood in the liver flees and his anger chills, and this escape is because the Klipa of those who spill blood is in the gall bladder, hence the bloods fear it and flee from it.

267) The way of those who commit incest is to always hide in the dark, as it is written, “And the eye of the adulterer waits for the twilight, saying, ‘No eye shall see me.’” By that he implies the black blood in the spleen, that the Klipa of incest resides in that black blood, which resembles darkness.

One who has transgressed with bloodshed, with idol-worship, and with incest, his soul incarnates in the three forces of Klipot: liver, gall-bladder, spleen. They are sentenced in Hell and placed under three appointees there, called “harm-doer,” “ire,” and “wrath.”

268) 15 incest are as the sum of Yod–Hey in the name HaVaYaH. Six other incest are six seconds, as the count of Vav de HaVaYaH. Even before Israel were exiled in the exile and Divinity was still with them, the Creator commanded Israel, “Do not uncover the nakedness of your mother,” to not blemish Divinity, the mother of Israel, and this exile is considered the uncovering of the nakedness of Divinity. Israel were exiled for the transgressions of incest, and Divinity in exile is in nakedness of Divinity because the coming of Divinity into exile is considered her nakedness, as it is written, “All who honored her despise her because they saw her nakedness.”

That nakedness of Divinity is Lilit, the mother of the mixed multitude. It is regarded as nakedness because the governance of Divinity and her abundance, the mother of Israel, went to Lilit, the mother of the mixed multitude. The mixed multitude, who receive dominance at the time of the exile, are considered incest of Divinity and incest of the upper Israel, ZA, Divinity’s husband. It is written about the upper Israel, “Do not uncover the nakedness of your father,” since when Divinity is in exile, Lilit and the mixed multitude receive his abundance which he should have given to Divinity. This is why the exile is considered the nakedness of the upper Israel.

269) Those who transgress with incest separate between the first Hey de HaVaYaH and the bottom Hey de HaVaYaH, so the Vav de HaVaYaH will not come between them. It is written, “You shall not uncover the nakedness of a woman and her daughter,” since the first Hey is Ima and the bottom Hey is her daughter. And since the Vav de HaVaYaH, ZA, will not come between them to receive from Ima and to give to her daughter, the woman and her daughter are blemished because preventing the bestowal of the first Hey is also regarded as nakedness to her. A woman and her daughter are the upper Divinity—Ima—and the lower Divinity—her daughter.

The reason why in the exile they cause the Vav to not come between Hey and Hey is that during the exile, when the mixed multitude, which are the five kinds NEGA RA [acronym that forms the words “bad affliction”], can come to receive the abundance from the Vav between the Hey and the Hey, at that time the Creator, who is Vav, has no permission to come between them. This is the meaning of “A river shall be ruined and dry.” That is, the abundance of the first Hey, the river, shall be ruined, and the bottom Hey shall be dried for lack of her abundance so the mixed multitude are not nourished by the Vav, the tree of life. For this reason, there is no approach to the Vav between the first Hey and the bottom Hey while the mixed multitude are among them, meaning during the exile, when they can come and nurse from them.

270) The letter Yod of the name HaVaYaH has no permission to approach the bottom Hey because of the mixed multitude, so they do not suckle the abundance from the bottom Hey. It is written, “You shall not uncover the nakedness of your daughter-in-law.” The bottom Hey is considered the daughter-in-law of the Yod, the father, upper AVI, and the Hey is the mother, YESHSUT. The Vav is the son of the Yod, who is AVI, and the bottom Hey is the daughter of the first Hey, YESHSUT. In this way, the bottom Hey is the daughter of the first Hey, and the daughter-in-law of the Yod, as she is the wife of the Vav, who is the son of the Yod. If the Yod gives his abundance to the daughter-in-law, the bottom Hey, during the exile, the mixed multitude will receive the abundance, by which the nakedness of the daughter-in-law will be uncovered. This is the meaning of “You shall not uncover the nakedness of your daughter-in-law.”

They separate between the Vav and the first Hey, as it is written, “You shall not uncover the nakedness of your father’s wife.” Yod is the father, Hey is the mother, Vav is the son, and the bottom Hey is the daughter. This is why He commanded him in regard to the first Hey, “You shall not uncover the nakedness of your father’s wife,” since the first Hey is his father’s wife. It is so because if the Vav should approach to receive abundance from her during the exile, the mixed multitude will suckle from the abundance, by which the nakedness of his father’s wife will be uncovered, as it is her abundance.

The nakedness of your sister, your father’s daughter, is the bottom Hey. “You shall not take her son’s daughter or her daughter’s daughter to uncover her nakedness.” Her son’s daughter and her daughter’s daughter are two letters Hey, the offspring of the bottom Hey. A sister is the name of Hochma, as it is written, “Say unto wisdom [Hochma], ‘You are my sister.’” When the bottom Hey receives Hochma, she is called “your sister,” your father’s daughter, because then she is attributed to Aba, who is called “upper Hochma,” and the Nukva is called “lower Hochma.” Then she gives birth to the souls of Israel in which there are also complete HaVaYaH, NRNHY. The light of the souls are called “light of Tolada [giving birth/consequence].” These are not the actual light of Atzilut because they pass through the Masach of Malchut.

Hence, her son’s daughter and her daughter’s daughter are two letters Hey, the offspring of the bottom Hey, the first Hey and the bottom Hey of the light of the souls, which are offspring of the bottom Hey, the Nukva de Atzilut. The first Hey of the souls is called “her son’s daughter,” as she extends from the male in the bottom Hey, since Bina is considered male, and the bottom Hey of the souls is considered her daughter’s daughter, as she extends from the Nukva in the bottom Hey. If ZA gives to the first Hey and the bottom Hey of the souls during the exile, the abundance will come to the mixed multitude by which his nakedness will be uncovered.

“The nakedness of your father’s brother” relates to the Yod, the offshoot of Yod de HaVaYaH, who is a brother to the Vav. The Yod of the souls, the Hochma in them, is a light of Tolada from Yod de HaVaYaH, Aba, since the souls do not receive Hochma unless when they are included in ZA when ZA clothes Aba, Yod de HaVaYaH.

Yod is an offshoot of Yod de HaVaYaH, a brother to Vav, since Yod of the souls and the Vav of HaVaYaH, who is ZA, both clothe Aba and are considered brothers. It is so because two Behinot on the same degree are regarded as brothers. During the exile, Israel were forbidden to extend abundance to the Yod of the souls, who is the brother of ZA, Israel’s father, since the abundance would come to the mixed multitude, by which his nakedness would be uncovered.

271) Finally, when the mixed multitude are mingled with Israel, there is no closeness or unification in the letters of the name HaVaYaH. And as soon as the mixed multitude are obliterated from the world, “In that day the Lord will be one and His name ‘One.’” For this reason, when the mixed multitude are not mingled with Israel, Adam, who is Israel, they have unification in the Torah, of which it is written, “She is a tree of life to them who hold her.” The Torah is the queen, Malchut. On her part, Israel are called “sons of kings.” She is called “the Torah of Atzilut,” who is entirely the names of the Creator.

272) This is why the Creator said, “It is not good for the man to be alone; I will make him a help made against him.” The deputy of the queen, the wife of the youth, Matat. That is, “It is not good for the man to be” in the Torah of Atzilut; “I will make him a help made against him,” with the Torah of Beria, the wife of Matat, who is not considered a mistress. Rather, she is called “the deputy [second/assisting] of the Torah,” as she is second to the Torah of Atzilut, the queen. She is the maidservant of Divinity. Sometimes she is help for Divinity, and sometimes she is against her.

If Israel are rewarded, she is help in the form of pure and kosher [fit, worthy, good] permission in the Torah. If they are not rewarded, she is against Divinity in the form of impure, disqualified, forbidden in the Torah. The part of the Torah that is pure kosher permission is on the part of the good inclination. The part of the Torah that is impure, disqualified, and forbidden is on the part of the evil inclination. If there were no evil inclination in the world, there would not be that part in the Torah, and a reason why the Creator said about the Torah of Atzilut, “It is not good for the man to be alone,” until He had to give him the Torah of Beria, the wife of Matat, as help made against him.

273) The woman, who has pure blood and impure blood, is given to him on the part of the Mishnah. She is neither his mate nor his unification because as long as Malchut, the wife of ZA, needs mitigation of Bina and contains two points—from one of which extends pure blood and from one, impure blood—the Zivug is inconstant. If they are not rewarded, impure blood is extended and the Zivug of ZON stops. Thus, the impure blood is given to the Nukva de ZA because of the Mishnah, Matat’s wife, who extends from her. Therefore, the Nukva is not the permanent mate of ZA and is not his complete unification, for there is no complete unification before the mixed multitude is obliterated from the world.

And because of the mixed multitude, Moses was buried outside of the holy land. His burial is in the Mishnah, and no one knows his burial place to this day. Burial means concealment. The revival of the dead is the disclosure. The reason why Moses disappeared and was buried outside the land is because of the domination of the Mishnah in the world. This is why no one knows his burial place to that day of the end of correction. Then, upon the revival of the dead, Moses with the two Messiahs will appear.

His burial, the concealment of Moses’ soul, comes from the Mishnah, who governs the queen, who is called Kabbalah [also reception] for Moses, and she is Malchut, and the queen is separated from her husband. This is why it is written, “For three things the earth quakes,” meaning Malchut, Nukva de ZA, the earth. “For a servant who reigns,” Matat. A maidservant is the Mishnah, for the verse, “And a handmaid that is heir to her mistress,” relates to the Mishnah, Matat’s wife. “And a villain when he is filled with bread” is the mixed multitude, “A villain and unwise people,” for the verse, “And a villain when he is filled with bread,” applies to the mixed multitude, who are called “A villain and unwise people.”

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

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

259) Once the old man explained the verses, “And a river comes out of Eden” concerning the Katnut and Gadlut of Adam HaRishon, Rabbi Shimon also explained, “And the Lord God took the man” in relation to Katnut and Gadlut of Adam HaRishon. He asks, “From where did He take the man, where he was before He placed him in the Garden of Eden?” He took him from the four separated Yesodot, of which it is written, “And from there it parted and became four heads,” implying the four Yesodot. The Creator parted the man from those four separated Yesodot and placed him in the Garden of Eden of Atzilut.

As the old man explained the verse, “And a river comes out of Eden” in relation to Adam HaRishon in Katnut, who came out of Atzilut, Eden, and came into the separated BYA, later in Gadlut, he rose to the Garden of Eden of Atzilut, where he received three ties—Neshama, Ruach, Nefesh—which are called “Eden,” “river,” and “garden.” Eden is the light of Bina, Neshama. A garden is the light of Malchut de Atzilut, Nefesh, and the man himself became a river that waters the garden, light of Ruach. This is also how Rabbi Shimon interpreted “And the Lord God took the man and placed him in the Garden of Eden,” since previously, he was in the separated BYA and his Guf was from the four separated Yesodot, but at the time of Gadlut, the Creator separated him from the four separated Yesodot and raised him to the Garden of Eden of Atzilut, and he became the river of Atzilut, receiving from Eden and giving to the garden.

260) As with Adam HaRishon in his Gadlut, when He raised him from the separated BYA to the Garden of Eden of Atzilut, so the Creator will do to a man who repents and engages in Torah. At that time, the Creator takes he who repents from the separated BYA, and it is written about the four separated Yesodot, “And from there it parted.” He separates him from their lusts and places him in His garden, who is Divinity, Malchut, to serve Divinity with the positive Mitzvot [commandments to perform actions], and to keep Divinity with the negative Mitzvot [commandments to avoid actions], as it is written, “To serve her and to keep her,” to engage in positive Mitzvot and in negative Mitzvot.

If he is rewarded with keeping the Divinity, he will be a Rosh over the four Yesodot in his Guf and become a river by which they are watered, and not by the Sitra Achra. He is recognized as their Master and ruler because being in the Garden of Eden and keeping the Mitzvot of keeping the Garden of Eden, Divinity, the four Yesodot in his Guf are included in the garden because the garden is his Nefesh. The Guf and the Nefesh [body and mind, respectively] are always included in one another, and since the man himself is a river, receiving the abundance from Eden and watering the garden, it turns out that he waters the four Yesodot in his Guf. At that time he rules over them so they will not crave any lust for themselves and wherever they turn, they will give contentment to their Maker.

261) If he breaches the Mitzvot of the Torah, the four Yesodot in his Guf will be watered by the bitterness of the evil tree, which is the evil inclination. Then it is written about all his organs, which are from the four Yesodot in him, “And they made their lives bitter,” making it bitter with the bitterness of the gall-bladder. There are three harm-doers in the Klipot, opposite the NRN of the man. They are called “liver,” “spleen,” and “gall-bladder.” The liver is opposite the Nefesh, the spleen opposite the Ruach, and the gall-bladder opposite the Neshama, as we learn that a bitter drop [bitter also means gall-bladder in Hebrew] hangs on the sword of the angel of death. This is the precision that he makes here. “And they made their lives bitter” with the bitterness of the gall-bladder, which is the great harm-doer opposite the Neshama. And in regard to the holy organs of the Guf, which are from the side of the good, at that time it is written about them, “And when they came to Marah, they could not drink water from Marah.”

“And they made their lives bitter with hard work,” by asking questions, “With mortar,” by logical reasoning, “And with bricks,” by clarifications of the law, “And in any work of the field,” the Gemarah, “In all their work,” through the Mishnah. It is so because through their iniquities, they caused the Sitra Achra to grip all the parts of their Torah, and to one who was not rewarded, the Torah became a potion of death.

262) If they repent, it is written about them, “And the Lord showed him a tree,” the tree of life, and in it, “And the waters were made sweet [fresh],” for then the bitterness and the potion of death had departed from the Torah, and the sweetness in it, the potion of life, was revealed to him. The tree of life is Messiah Moses, meaning Moses’ soul, to be revealed with the coming of the Messiah. It is written about him prior to the arrival of the Messiah, “With the scepter of God in my hand.” The scepter of God is Matat, from whom there are life and death, as he turns from a serpent into a scepter, and from a scepter into a serpent. When he turned into a scepter, he helped Moses from the good side and life extended from him. When he turned into a serpent, he is opposite from Moses because then death is from his side and promptly, “And Moses fled from before it.”

263) The Creator placed Matat in Moses’ hand to use him as a scepter of God. It is so because in Moses’ hand he is a scepter. He becomes a serpent only when he is not in Moses’ hand. Matat is the oral Torah, in which there is prohibition and permission, a good side and a bad side, like Matat, who is the Torah of Beria. But in Atzilut, it is written, “No evil shall dwell with you,” and the whole of the Torah is the names of the Creator.

Explanation. As there are male and female in Atzilut, ZA and Nukva, there are male and female in Nukva herself because she consists of ten Sefirot. The male in her, who illuminates in her from below upward, is her own Behina [essence/self]. But the male in her, who illuminates from her and below, into the separated BYA, is called Matat.

Two points connected in the Nukva’s Masach—Midat ha Din and Midat ha Rachamim. When the lower ones are worthy, the point of Midat ha Din is concealed and unknown, and she acts from the point of Midat ha Rachamim. At that time only life and good extend from her. If the lower ones sin they disclose the point of Midat ha Din in the Nukva through sins, and the point of Midat ha Rachamim hides. Then death and wickedness extend from her.

It is known that the Dinim in the Masach do not act from below upward, but only from above downward. Therefore, Angel Matat, the male in her, is called “scepter” from her Masach downward because he consists of two points in Malchut. When the lower ones are worthy, he turns toward Hesed. When they are not worthy, he turns toward accusing. It is also considered that he turns from a serpent into a scepter when the lower ones are worthy, and when they are not worthy, he turns from a scepter into a serpent.

This is the meaning of the scepter of God. Moses was using Matat for the tokens and omens that he was making. It was said that the Nukva, the oral Torah, has two points, from which prohibition and permission extend, and Matat extends from those two points. When he struck the rock with it, the Creator took the scepter in His hand, and it is written about it, “And he came down to him with a scepter,” to strike him with it. The scepter is the evil inclination, the serpent, and all the troubles in the exile are because of it, for it is the source of all the afflictions and punishments in the exile.

264) “And from there it parted.” A man who engages in Torah when the Creator takes him from this body, from his four separated Yesodot, he parts from them and goes to become a Rosh in the four animals of the Merkava. It is written about them, “They shall carry you upon their hands.” Instead of being immersed in the four Yesodot of the separated Guf, by engaging in Torah he is rewarded with the Creator separating him from the lusts of the Yesodot of the Guf, raising him high, over the four animals of the Merkava, and the animals carry him, as it is written, “They shall carry you upon their hands, lest your foot stumbles on a stone.”

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