Autor: arhiprofesor

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256) “And a river comes out of Eden.” It is certain that there are no foreign Klipot in the upper tree of life, ZA de Atzilut, as it is written about it, “No evil shall come to you.” It is so because the Klipot begin in the world of Beria, below Atzilut, but in the tree below the world of Beria there are foreign Klipot, and this tree is planted in the Garden of Eden of ZA below, ZA de Beria, and the tree that is there is called Hanoch [Enoch] or Matat.

In the Creator’s Garden of Eden, the Garden of Eden of Atzilut, there are no Klipot to have one who is “perverse or crooked” in them. This is why it is written about it, “And a river comes out of Eden.” A river is Matat. “Comes out of Eden” means it is coming out of its Idun [refinement], Mochin de Ima, since Bina is called Eden. “To water the garden” means the garden of Matat, his orchard, Malchut de Beria where Ben Azai, Ben Zoma, and Elisha entered. The Klipot of Matat are good on that side and bad on that side. This is the meaning of having prohibition and permission in the Torah, kosher and non-kosher, Tuma’a [impurity] and purity.

“A river” is ZA de Atzilut. Eden is upper Ima. Thus, how does it write, “Comes out of Eden,” which means that it departs from the Mochin of upper Ima? After all, in Atzilut there are no Klipot to detain the illumination of Mochin there, so it is possible to say about ZA that it comes and becomes separated from upper Ima? This is why Rabbi Shimon interpreted that a river is Matat, below Parsa de Atzilut, in which Klipot are already possible, separating it from Atzilut and standing in the Garden of Eden of Beria to water it. This is why it is written, “And a river,” Matat, “Comes out of Eden,” of the upper Garden of Eden, Malchut de Atzilut, since it exits and parts from her and comes to Beria, “To water the garden,” the Garden of Eden of Beria, Malchut de Beria, called PARDESS, where Ben Azai, Ben Zoma, and Elisha entered.

257) An old man arose and said to Rabbi Shimon: “Rabbi, Rabbi. It is indeed so—that there are no Klipot in Atzilut, but in Beria. However, Matat is not called ‘the tree of life.’” That is, he was wondering about him: if you interpret the garden in the text to be the Garden of Eden of Beria, how will you interpret the words, “And the tree of life in the midst of the garden”? Thus, the tree of life is not in the garden of Beria, and Matat is not the tree of life because there is good and bad in him.

The thing is this: “And formed” that is written with two letters Yod [in Hebrew] indicates two Yetzirot [pl. of Yetzira]—the good and the bad, the tree of knowledge of good in evil, in which there are those two Yetzirot. The tree of knowledge is the small Adam when he has Mochin de Katnut. At that time, the side of death and the side of life are from him, prohibition and permission. That is, the prohibition brings death, and the permission is life because those two extend from Mochin de Katnut of the man, which are his two Yetzirot. This is why he is called “the tree of knowledge of good and evil.” This is also why it is written about him, “And formed,” with two letters Yod, for it is written about Adam of Katnut, “And the Lord God formed the man from the dust of the ground.”

258) “And breathed into his nostrils the breath [also ‘soul’] of life,” from the upper Divinity, called Eden and called “repentance.” Two states are presented in this verse: 1) a state of Mochin de Katnut, of which it is written “And the Lord God formed the man from the dust of the ground.” This is considered the tree of knowledge of good and evil because “And formed” indicates two Yetzirot, good and evil. 2) The state of Mochin de Gadlut, of which it is written, “And breathed into his nostrils the breath of life,” since the light of Bina, who is the upper Divinity, is called “the breath of life,” and the light of Bina is Mochin de Gadlut, called Eden. It was said about the Adam of Mochin de Gadlut, “And the tree of life in the midst of the garden,” since in Gadlut, the tree of life is called “the middle pillar,” ZA de Atzilut. The garden is the lower Divinity, and those three ties to it are called Neshama, Ruach, Nefesh: 1) from the upper Divinity, he has Neshama; 2) from ZA de Atzilut, he has Ruach; 3) from the garden, Malchut, the lower Divinity, he has Nefesh.

In them, meaning with the Neshama, Ruach and Nefesh, the man had a Nefesh Haya [also: “Living soul”]. It is called “from His mouth,” actually in relation to Divinity, who is the breath [Neshama] of life. That is, now the words, “And breathed into his nostrils,” seem that He actually breathed with His mouth into the nostrils of Adam HaRishon because the breath of life is the light of the upper Divinity, and that abundance of Divinity also extends from the mouth of ZA. That is, the Mochin de GAR are always poured out from Peh de Rosh, Malchut of the Rosh, which is why it was said, “And breathed,” meaning through the mouth.

This explains the question of Rabbi Shimon, who asked “How come it is written about ZA de Atzilut, ‘And a river comes out of Eden and from there it parted,’ since there are no Klipot in Atzilut to part ZA from Bina for the text to say ‘And from there it parted’?” To that, the old man answered, “The text applies to Adam HaRishon, who has two states—Katnut and Gadlut. In Katnut, it was said about him, “And formed,” which is the two Yetzirot, good and evil. At that time the man is in BYA, among the Klipot, and he is called “the tree of knowledge of good and evil.” The words, “And a river comes out of Eden” imply that state, for then the river, man, comes out of Atzilut, Eden, to the worlds of separation, BYA.

And the words, “And the tree of life in the midst of the garden” apply to the man’s state of Gadlut, when he acquires Neshama, Ruach, Nefesh from Atzilut, for then Atzilut rises and clothes ZA, called “the tree of life,” and the man is also considered the tree of life, like him, since the lower one who clothes the upper one becomes like him. At that time the man was in the Garden of Eden of Atzilut.

Immediately after the old man said those words, he went up. Rabbi Shimon said, “He was surely an angel. And yet, we have supports.” Rabbi Shimon explained the words “And the tree of life in the midst of the garden” as relating to the end of correction, hence the old man did not need to question about him—that Matat is not called “the tree of life”—since the words “And a river comes out of Eden” deal with the 6,000 years, when Matat is in the form of good and evil, while the words “And the tree of life in the midst of the garden” deal with the end of correction when BYA and Matat return to being in Atzilut, and Matat is considered the tree of life.

When Rabbi Shimon saw that the old man did not understand it, he knew he was an angel, for angels have no attainment in what is destined to come at the end of correction, as it is written, “Now it shall be said to Jacob and to Israel, ‘What has God worked?’” That is, then, at the end of correction, the attainment of Israel will be made greater than the attainment of the angels, and the angels will ask Israel what God has worked, since the Emanator corrected the four worlds ABYA as much as necessary for Israel to be able to complete the correction.

However, he did nothing in relation to the end of correction itself, as we learn, “You are with Me in partnership,” I started the worlds and you finish them. This is why the angels, too, have nothing of the end of correction and attain none of it. In that regard, they must ask Israel, “What has God worked?” For this reason, since Rabbi Shimon saw that he did not know how to settle the verses of the tree of life through the end of correction, he realized that he was an angel, that he had no attainment there.

This is why he said, “Not only did the old man not contradict his words, but there was even support in his words to the words of Rabbi Shimon.” According to the old man, the words, “And a river comes out of Eden” relate to the time of Katnut, and the words, “And the tree of life in the midst of the garden” relate to the time of Gadlut. It is similar to the words of Rabbi Shimon who interpreted the words, “And a river comes out of Eden” in relation to the 6,000 years when BYA are in Katnut, separated from Atzilut, and the words “And the tree of life in the midst of the garden” relate to the end of correction, when BYA return to Atzilut and Gadlut. Thus, the words of the old man are similar to the words of Rabbi Shimon and support his words.

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252) Rabbi Elazar said, “One day the friends asked, ‘What does it mean what Rabbi Akiva said to his students, ‘When you reach pure marble stones do not say ‘Water, water,’ lest you risk yourselves because it was said, ‘He who speaks lies shall not be established before My eyes.’’’”

In the meantime, the elder of elders came down there. HB are called “elders,” and Keter, who is above HB, is called “elder of elders.” He is the disclosure of the soul of Yechida, destined to be revealed in the world at the end of correction.

He said to them, “What are you engaged in?” They replied to him that they were engaged in what Rabbi Akiva said to his students, “When you reach marble stones.” He said to them, “Clearly, there is a high meaning here, but it was interpreted in the seminary of above. To prevent your erring in that meaning, I have come down to you to explain it. And because that secret has already been revealed among you, a secret that is hidden from the people of the generation, it means that that secret—which is hidden from all your contemporaries—has already been reveled to you, so it is possible to explain it to you in full.

253) Indeed there are pure marble stones there, from which pure water comes out. They are implied by two letters Yod in the letter Aleph, at its top and at its bottom. The Vav in the Aleph, which is slanted between the two letters Yod, is the tree of life, that all who eat of it lives forever, and those two letters Yod in the Aleph are implied in the verse, “And formed,” in which there are two letters Yod [in Hebrew]. These are two Yetzirot [pl. of Yetzira], Yetzira of the upper ones and Yetzira of the lower ones. They are also the two letters Yod—at the beginning and at the end of the name YAHDONHY—which mean Hochma at the beginning of the name, and Hochma at the end of the name. They are also called “the concealments of Hochma” because they are concealed from the upper Hochma below the upper Keter.

Keter de AA is called “upper Keter.” Below him is Hochma de AA, one inside the other. She is called HS because she was concealed and does not give to the Partzufim of Atzilut. Hochma that is imparted in Atzilut is only from Bina, who becomes Hochma through her ascent to Rosh AA. That Bina is called upper Hochma. When ZA receives from her and gives to the Nukva, Nukva is called “lower Hochma,” and those two Hochmot are called “concealments of Hochma,” as they are concealed from Hochma in relation to the upper Hochma of AA below his Keter, HS, for they could not receive anything from her.

Those two Hochmot are two letters Yod, Rosh and Sof [beginning and end respectively] in the name YAHDONHY. They are also the two letters Yod in the verse, “And formed”: 1) Yetzira of the upper ones, the next world, who extend from the upper Hochma, Bina; 2) Yetzira of the lower ones, in this world, who extend from the bottom Hochma, Malchut, Nukva de ZA.

They are two letters Yod in the letter Aleph. The upper Yod is the upper Hochma, and the bottom Yod is the lower Hochma, and the slanted line between them is ZA, called Vav, and called “the tree of life,” receiving from the upper Hochma, from the upper Yod above it, and giving to the bottom Hochma, the bottom Yod, below it. They are pure marble stones, Bina, who is called “upper Hochma,” and Malchut, who is called “lower Hochma.

254) They correspond to the two eyes from which two tears come down to the great sea, since Hochma is called “eyes”—the right eye corresponding to the upper Hochma, and the left eye corresponding to the lower Hochma. The tears come down because out of these two tablets—Bina and Malchut—Moses brought down the Torah for Israel. The right tablet is Bina and the left one is Malchut, which correspond to two eyes. Israel were not rewarded with them because they broke and fell in the sin of the calf, as it is written, “And broke them under the mountain.” This is what caused the ruin of the first and second Temples, as they, too, extend from the two tablets—the first Temple from the right tablet, upper Hochma, Bina, and the second Temple from the left table, lower Hochma, Malchut. Hence, the flaw of the breaking of the tablets caused their ruin.

This is why two tears went down to the great sea, implying two ruins that were done because of the breaking of the first tablets. The tablets fell and broke because the Vav had departed them, the Vav of “And formed.” The two letters Yod of “And formed” [in Hebrew] are two letters Yod in the letter Aleph [], which are the two tablets. The Vav of “And formed” is the slanted line between them, the tree of life. After Israel corrected the sin of the tree of knowledge and the filth of the serpent stopped in them, they were rewarded with the tablets, which are the two letters Yod—the upper Hochma and the lower Hochma—and they were rewarded with the tree of life, which is the slanted line between them, freedom from the angel of death.

However, by the sin of the calf, they corrupted their correction, which is why the tree of life departed from them, since the flaw of the tree of knowledge returned to them and they were once again enslaved under the angel of death, and the tablets, which were included with the tree of life, fell and broke. Then He gave them two other tablets, on the part of the tree of knowledge of good and evil, from which they were given the Torah in a manner of prohibition and permission. On the right there is life, and on the left there is death, as we learn, “To those who go right in her—the potion of life; to those who go left in her—the potion of death.”

255) This is what Rabbi Akiva warned his students, “When you reach pure marble stones do not say ‘Water, water,’ lest you risk yourselves.” That is, do not equate stones of pure marble to other stones, which are life and death, from which, as it is written, “A wise heart at his right and a foolish heart at his left.” Moreover, you will be risking yourselves because these stones of the tree of knowledge of good and evil are in separation, and the pure marble stones are in unification, without any separation at all.

If you say, “But the tree of life departed them at the time of the sin of the calf and they fell and broke, hence there is separation among them,” “He who speaks lies shall not be established before My eyes,” since above there is no separation in them. It is so because those who broke were of those stones of pure marble, hence there is no separation in them like stones of pure marble. For this reason, they are regarded as though they had never been broken.

Explanation: The Torah is called “water,” as we learn, “There is no water but the Torah.” The origin of the Torah is the two tablets of testimony, which are Bina and Malchut. This is why they are called “Two stone tablets,” as they spring out water, which is the Torah. Israel received the first tablets in wholeness, as it will be at the end of correction, as it is written, “It is engraved [Harut] on the tablets,” do not pronounce it Harut, but Herut [freedom], for they were freedom from the angel of death, as it will be at the end of correction. However, through the sin of the calf they corrupted the correction and the domination of the angel of death returned upon them and the tablets broke, and they were given second tablets in the form of life and death.

The whole correction is but extension of light of Torah because through the MAN that Israel raise by keeping the Torah and Mitzvot and good deeds, they cause upper Zivugim that gradually reveal the light of Torah to Israel until through it, they are granted with the end of correction. Then the two stone tablets appear, two stones of pure marble, and there is no more “water, water” there, in separation, which are water on the right, which are life, and water on the left, which are death. “Death will be swallowed up forever” and all are pure and all are living. It follows that pure marble stones are a result and an offshoot of the whole of Torah, revealed through the second tablets in regard to “Water, water.”

This is what Rabbi Akiva warned his students, “When you reach pure marble stones do not say ‘Water, water.’” He feared that they would mistakenly think that stones of pure marble are a result of the Torah that was revealed as water, water, separated from the second tablets, for then they would lower the merit of the pure marble stones because although for themselves they are pure water, because they came out from “water, water,” it is enough to come from judgment to be as one who is judged.

This is why he said, “Do not equate pure marble stones to other stones, which are life and death,” for by thinking that pure marble stones are an offshoot, a result of the second tablets, in whom there are life and death, you are equating them to them, for it is enough to come from judgment to be as one who is judged. Thus, you will be slighting the pure marble stones.

Moreover, besides the slighting, you are lying to yourselves because prior to the correction, when the Torah extended from the second tablets in the tree of knowledge of good and evil, the force of separation was ruling. But now that the stones of pure marble have been revealed, the unification without any separation has been revealed, meaning that a matter became revealed that from the beginning there was never any separation. Therefore, how do you think that the first tablets broke and that the tree of life departed from them? This is a complete lie because now it has been revealed that there is no separation above in the first tablets, for these tablets that were broken were actual marble stones of now, and all the dominion that the tree of knowledge of good and evil had in separation for the time being has gone as though it never existed in the world.

It follows that the first tablets did not break at all, and the whole Torah that was revealed and brought about the end of correction actually emerged from the first tablets. Good and evil and life and death were not at all mingled in it, as it seemed to you prior to the correction, in the forms of the second tablets. That is, at the end of correction, when SAM is revoked, it will appear to all that SAM had never lived, but that unity was always ruling, as it is written, “There is none else besides Him.”

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232) “These are the generations of the heaven and the earth.” “These” cancels the first ones, meaning those of whom it was said, “These are your gods, Israel,” which is the sin of the calf. On the day in which the Creator blots out the sin of the calf, it is as though on that day the Creator made the heaven and the earth, as it is written, “In the day that the Lord God made earth and heaven.” This is so because at that time the Creator will be in a Zivug with His Divinity and the world will be renewed, as it is written, “For when as the new heaven and new earth that I make stand before Me, so will your seed stand.” This is “In the day that the Lord God made,” in the day when the world is renewed.

233) At that time, it is written, “Out of the ground the Lord God caused to grow every tree that is pleasing.” But before that, before the sin of the calf was blotted out, the rain of Torah, ZA, does not come down to the sowing of the souls of Israel, and Israel—who are like the grass of the field and like trees—do not grow. It is written, “No shrub of the field was yet in the earth, and no herb of the field yet sprung up … and there was not a man to till the ground.” “A man” means Israel. “Ground” means the Temple. “To till” means the work of the offerings.

234) “No shrub of the field” applies to the first Messiah, Messiah Son of David, before he is in the land. “No herb of the field” applies to the second Messiah, Messiah Son of Joseph. Why were there no Messiahs in the land? It was because Moses was not with them. It is written about him, “And there was not a man to till the ground.” “The scepter shall not depart from Judah” is Messiah Son of David. “Nor the ruler’s staff from between his feet” is Messiah Son of Joseph. “Until Shiloh comes” is Moses, since Moses in Gematria is Shiloh. And unto him shall the obedience of the peoples be” is the letters of “And Levi Kohat,” meaning that the correction will go from Moses through Kohat, to Levi, who are his fathers.

What is the meaning of the two Messiahs and the difference between them? Why can they appear only after the disclosure of the soul of Moses? It is because of the association of Midat ha Rachamim with Din, when Malchut was included in Bina, the Atzmut [self] of Malchut was taken out, and there are only the first nine of Malchut in her, the inclusion of Malchut in them, while her own self was concealed in Rosh Atik. For this reason, Malchut de ZA divided into two kingdoms: from the Chazeh and above she is the tent of Leah, the covered world, and from there extends the Messiah Son of David, the son of Leah. From the Chazeh and below, it is the tent of Rachel, the revealed world, from which Messiah Son of Joseph extends, the son of Rachel.

It follows that there are ten complete Sefirot in Malchut from Chazeh and above, but in Malchut from Chazeh and below, her Malchut lacks and she ends at Yesod. For this reason there is a dispute between Messiah Son of David and Messiah Son of Joseph concerning the purpose of the end of correction. Messiah Son of David wishes to be king, to lead Israel in his Behina, from Malchut above the Chazeh, where the Zivug is perfect, from the face of the man. This is why his illumination is complete. But Messiah Son of Joseph is not pleased with the leadership of Messiah Son of David because he is from the covered world and his illumination is from below upward, for all that extends from Chazeh and above does not illuminate from above downward but only from below upward.

This is why he wishes to be king and to lead Israel, to illuminate for them from his Behina, from Malchut from the Chazeh and below, who illuminates from above downward in open guidance, as she is the revealed world. This is the dispute that was between Saul and David because Saul was of Rachel’s children, Messiah Son of Joseph, and David was of Leah’s children, Messiah Son of David. It is likewise between Rehav’am and Yerav’am. Similarly, in every generation you will find those two slandering one another.

This is what Jonathan, Son of Saul, said to David, “And I will shoot three arrows sideward … If I say unto the lad: ‘Behold, the arrows are on this side of you; take them, and come; for there is peace to you.’ But if I say thus unto the boy: ‘Behold, the arrows are beyond you; go your way; for the Lord has sent you away.’”

We should understand why Jonathan chose these signs. The three arrows are three branches of the letter Shin []. These are three Sefirot HGT, implying the three legs of the throne, where David is their fourth leg. They also imply three branches of the lower Shin, which are three Sefirot NHY, where Malchut of the house of Joseph is their fourth, the seventh of the sons. This is why they are called “arrows,” since these three branches were halved and divided between Messiah Son of David and Messiah Son of Joseph [Hitzim means “arrows” but has the letters of Hetzi (half)]. The three above the Chazeh go to Messiah Son of David, and the three below the Chazeh to Messiah Son of Joseph.

It is written, “But if I say thus unto the boy: ‘Behold, the arrows are beyond you,’” from below upward, like the nature of illumination of the three branches above the Chazeh, which is Messiah Son of David, know for certain that you are at peace. It is a sign that Saul’s father, who is Messiah Son of Joseph, confesses to your leadership and does not contemplate killing you. “But if I say thus unto the youth: ‘Behold, the arrows are beyond you,’” meaning from above downward, revealed, like the three branches from Chazeh and below, which is the quality of Messiah Son of Joseph, then “Go your way; for the Lord has sent you away,” as it is a sign that he is envious of you and wishes to kill you and revoke your leadership, to lead Israel by the illumination of Messiah Son of Joseph from above downward in the revealed.

It follows that the reason for Malchut’s division into two kingdoms—Leah and Rachel—from which two Messiahs come, Messiah Son of David and Messiah Son of Joseph is due to the absence of Malchut de Malchut, which cannot be included prior to the end of correction. This is why the complete Malchut was nonetheless established above the Chazeh, Leah, by whose force Rachel, too, receives her correction, although she is lacking the Malchut de Malchut—through her ascent and Hitkalelut [mingling/inclusion] with Leah.

Know that Malchut de Malchut is the letter Hey in Moses, and it is the 50^th gate, called “A path which the eagle does not know.” An eagle is Moses, since there are KHB TM in Malchut, each of which consists of ten, thus they are 50 gates. And since the Malchut de Malchut is missing, there are only 49 gates in her. In terms of the Kelim, Malchut de Malchut is missing, and in terms of the lights, she lacks the Keter, since there is an inverse relation between Kelim and lights. The Hey of Moses is the missing Malchut, the 50^th gate, and she is the reason for the division into Messiah Son of David and Messiah Son of Joseph.

The two Messiahs do not have the power to redeem Israel, only Moses. It is because of him that they are detained and do not redeem Israel, for as long as the Hey of Moses is not corrected, there must be two Malchuts so that at least one of them is completely whole, meaning from Chazeh and above, and the other will receive her wholeness through the first. For this reason, the Messiahs that extend from them are also incomplete because the illumination of Messiah Son of David is incomplete, as she is covered Hassadim. The lower ones need disclosed Hassadim, and the illumination of Messiah Son of Joseph, who extends from Rachel, is incomplete because Rachel’s entire correction depends on Leah. Hence, her illumination is diminished, so she is unable to illuminate her revealed Hassadim, except from below upward, like Leah.

This is why Messiah Son of Joseph is disputed with Messiah Son of David, and she wishes to correct Rachel so she does not need to receive from Leah, and then Rachel will illuminate from above downward, too. Thus, both are incomplete, which is why it was said that the two Messiahs do not have the power to redeem Israel before the Hey of Moses is corrected and the 50^th gate appears. Because of it, they are detained, due to the Hey of Moses that is not receiving her complete correction.

The Hey of Moses is mortgaged with Abraham, and from the Hey of Abraham—for him to have in her an everlasting name—the Hey of Moses was completed in her. It is so because the Hey of Abraham is the Hey that is mitigated in Midat ha Rachamim, the small Hey of Abraham, and the Hey of BeHibaraam [when they were created]. Were it not for that mitigation, there would be no existence of Mochin for ZON and for the lower ones. Those Mochin are the disclosure of His holy names, for which He has created the world. It follows that as long as the Hey of Abraham did not disclose all the Mochin up to disclosing all of His holy names, it is impossible to revoke the mitigation of Malchut in Bina, hence the Hey of Moses will not be able to become revealed.

However, once the mitigated Hey, the Hey of Abraham, reveals all His holy names, the association of Midat ha Rachamim with Din—which is the Hey of Abraham—will be cancelled and the Hey of Moses will appear in full. Thus, the Hey of Moses is mortgaged with Abraham, with the Hey of Abraham, and as long as the Hey of Abraham has not disclosed all the necessary Mochin, she detains the disclosure of Moses’ Hey.

Indeed, upon the completion of the disclosure of all His holy names, the association with Bina will be cancelled and Moses’ Hey, which is concealed in Rosh de Atik, will be revealed, as it is written, “The stone which the builders loathed shall become the cornerstone.” At that time the two Malchuts, Leah and Rachel, will return to being one complete Partzuf, and Messiah Son of David and Messiah Son of Joseph will return to being one in full completeness, and will redeem Israel.

235) “No shrub of the field” is the souls of the righteous who extend from Yesod de ZA, a righteous who lives forever, since Siach [shrub] has the letters Shin Het–Yod. A mere Shin indicates the three branches of the tree, the three patriarchs, HGT de ZA, who is called “a tree.” But the Shin of Siach [shrub] is not from ZA but from the one who lives forever, Yesod de ZA. This is why there are the letters Het–Yod in Siach, indicating that the Shin is from Hay [living], Yesod de ZA. Therefore, “No shrub of the field” indicates the souls of the righteous who extend from Yesod de ZA, implied in the word Siach.

236) “No herb of the field.” Esev [herb] has the letters Ayin–Bet [AB] Shin. Shin indicates three leaves, YAHDONHY , the combination of HaVaYaH and ADNI, indicating the Zivug of the names HaVaYaH, ZA, with ADNI, the Nukva. They are AB, HaVaYaH filled with the letters Yod, which are AB (72) in Gematria, Mochin of illumination of Hochma, which appears in a Zivug of the two names YAHDONHY .

There are three Zivugim in ZON: 1) Zivug de GAR, HaVaYaH EKYEH; 2) Zivug de HGT, HaVaYaH Elokim; 3) Zivug de NHY, HaVaYaH ADNI.

Mochin de AB is Mochin de Haya. They are not extended until the Zivug is complemented with the third combination, HaVaYaH ADNI, too. Then the souls of the righteous are born from the third Zivug HaVaYaH ADNI, which indicates the Zivug of NHY de ZON. The souls of the righteous are not born from the two previous combinations because they are extended only from Mochin de AB, which is illumination of Hochma, which appears neither in HBD nor in HGT, but only in NHY, in the Zivug of the names YAHDONHY.

These NHY are implied in the Shin of the world Esev [herb], where the three lines of the Shin are the three Sefirot NHY. They are called “three leaves” and not “three branches,” HGT. They are called “leaves” to indicate that they hang on the three branches, HGT, and receive their abundance from them. The Mochin for the souls of the righteous that are born from them are implied in the Ayin Bet of the word Esev, HaVaYaH filled with letters Yod, which are AB [72] in Gematria, indicating their Mochin.

The branches, HGT, on which the three leaves NHY hang, add up to AB [72] because each of the three branches, HGT, contains the count of the name AB—there is the name AB in Hesed, as well as in Gevura, as well as in Tifferet, in the three verses, “And went,” “And … came,” and “And … pitched.”

The Mochin de AB do not conjoin with Divinity until Adam comes, HaVaYaH filled with Alephs, Yod He Vav He, who is Moses, as it is written, “What is his name and what is the name of his son?” He corrected Divinity and extended the complete unification YAHDONHY. It is written, “And there was not a man to till the ground,” referring to Moses who still did not properly correct Divinity.

237) This is why it is written about Moses, “No shrub of the field was yet in the earth,” meaning that the righteous, Moses, has not yet grown, from whom the verse, “Truth springs from the earth,” is written, and of whom it is written in regard to truth, “Cast truth to the ground,” referring to disciples of the wise, who are like grasses that grow in the earth. They do not grow and do not come out of the Divinity in exile until the verse “Truth springs from the earth,” comes true.

Truth is Moses, of whom it is written, “There was true law in his mouth,” for there is no one to interpret Divinity like him. This is why it is written about him, “And there was not a man to till the ground.” “Man” is Moses, “earth” is Divinity, and before Moses came, there was no one to properly correct Divinity.

238) As soon as Moses came, it is written, “And a mist went up from the earth.” Aleph–Dalet [Ed (mist)] from the name ADNI, the Vav comes up, and with it, he becomes master of the whole earth. ZA is Vav. When Moses comes, ZA ascends and unites with Divinity, ADNI, and then Divinity becomes the master of all the earth.

“And a mist went up from the earth,” who is Divinity, ADNI. ADNI is a name of a female, hence only two letters rise from the name, which are Aleph–Dalet. ZA, Vav, ascends and unites with her, and then she receives from him complete Mochin and becomes master of all the earth. That is, where she was previously called ADNI, female, now she is called “master,” male.

Promptly, “And watered the whole face of the earth.” Israel below will be watered and receive from Divinity the Mochin de GAR, which are called “seventy faces to the Torah,” since Panim [face] is GAR, as it is written, “A man’s wisdom shall illuminate his face.” Also, seventy is ZAT, HGT NHY, each of which consists of ten, and the thirty upper ones are unattainable.

239) Another interpretation to the verse, “And a mist went up from the earth” is as it is translated, “And a cloud went up from the earth.” Divinity, of whom it is written, “For the cloud of the Lord was upon the tabernacle,” in the end when Moses comes, Divinity will rise and the disciples of the wise in the earth will be watered and receive the Mochin from her.

240) At that time it is written, “And the Lord God formed the man,” meaning Israel. The Creator formed them in forms of this world and the next world. “Forms” means levels of Mochin. At that time the Creator will impart upon them Mochin of Malchut, who is called “this world,” and of Bina, who is called “the next world.”

“Formed” is written with two Yods [in Hebrew], indicating that at that time the Creator instills Israel into His name, in the depiction of two letters Yod, with a Vav in between them, which add up to 26 in Gematria. Also, two letters Yod are depicted in His face and in the faces of Israel in their two cheekbones, and with their noses they form the letter Vav.

In the beginning of the words, “And formed,” there is Vav in the beginning, then two letters Yod. This implies the Mochin that extend from the unification of HaVaYaH ADNI, YAHDONHY, in which there is Yod in the beginning, implying upper Hochma, and Yod at the end, implying lower Hochma, and six letters AHDONH between the two letters Yod. These are ZA, who receives from the upper Hochma in Bina, the next world, and gives to the bottom Hochma, Malchut, this world, giving them to Israel. These Mochin are depicted in Israel in the two faces with the nose, as it is written, “And man’s wisdom shall illuminate his face,” since the Mochin de GAR are called “face,” and the two faces are the two lines right and left, and the nose is the line that decides between them.

241) This is why it is written, “For from the top of the rocks I see him.” The word “rocks” indicates those depictions of the holy name that are depicted in their faces in two precious tablets, which are Yod Yod, on which the Vav is carved. “From the top,” from Mochin de GAR. “Rocks” means measures of the level of Mochin, which are called “depictions,” the imparting of Mochin de Hochma, called “vision,” as these Mochin are depicted in the two cheekbones, which are two tablets, right and left, which are two letters Yod of the unification YAHDONHY, and the six letters AHDONH are carved on them like a nose.

242) Also, he depicted for them for all the generations in his upper mate, Yod–Hey, and they are Vav, the unification of both of them. Indeed, the imparting of Mochin in regard to “And formed” is applied to all generations, not necessarily to the time of the end. The Creator depicts and imparts Mochin to Israel for all the generations in His upper mate, Bina, Yod–Hey that unite in the Vav, for this is why Bina has the letters of Ben Yod-Hey [son of Yod–Hey], implying to the son, ZA, who unites Yod–Hey.

The Creator depicts and bestows upon Israel by those depictions of above because ZA is called Israel, the middle pillar, including both the upper Divinity and the lower one together. They are the Shema reading of evening and of morning, and it was said about them, “A bone of my bones, and flesh of my flesh.” When ZON obtain Mochin de Haya, the two females, Leah and Rachel, become for him one Partzuf, and then he is called by the name Israel, the letters Li Rosh [“My head,” or “I have a head”].

The Creator depicts and bestows upon Israel by those depictions of above, Mochin de Haya. At that time ZA—the middle pillar, which includes the upper Divinity and the lower one together, Leah and Rachel, who became one Partzuf—is called Israel, and Israel includes them together. The upper Divinity is the Shema reading of the morning, and the lower Divinity is the Shema reading of the evening, as it is written, “A bone of my bones, and flesh of my flesh,” since the upper Divinity, Leah, is called “bone,” and the lower Divinity, Rachel, is called “flesh.” By being the construction of AVI, the two became one Partzuf. This is why it was said about her, “A bone of my bones, and flesh of my flesh.”

243) Immediately at that time, when Moses appears at the time of the end, He plants Israel in the holy Garden of Eden, meaning that Leah and Rachel will have become one Partzuf, the Garden of Eden, and Israel, ZA, includes them both. It is considered that Israel are in the Garden of Eden because Eden is the upper Divinity, and garden is the lower Divinity. When they are mingled together, they are called “Garden of Eden,” since in all the generations, he gives to Israel Mochin from the Garden of Eden. However, they are impermanent because they themselves are outside the Garden of Eden. At the time of the end, the Creator will raise Israel to the Garden of Eden as with Adam HaRishon prior to the sin, and then the Mochin will be permanent forever.

It is written, “And the Lord God planted a garden in Eden.” This is AVI, who build the Nukva. A garden is the lower Divinity, Eden is upper Ima. “And there He placed the man whom He had formed.” The man is the middle pillar, called Israel. Then, when the two of them become one Partzuf, which is the Garden of Eden, Divinity will be His plantation, His mate, who will never leave Him, and will be His Eden for eternity. The Creator planted Israel at that time as a holy plantation in the world, meaning that when Israel receive those Mochin they become a holy plantation in the world, as it is written, “The branch of My planting, the work of My hands, wherein I glory.”

244) “And out of the ground the Lord God,” AVI, “Made to grow every tree that is pleasant.” The righteous, Yesod de ZA, is called “tree,” and he is pleasant. “Good to eat” means ZA, the middle pillar, in whom there is food and nourishment for all. He gives the Mochin to all the lower ones, and there is everything in him, in ZA, and the righteous—Yesod de ZA—is sustained only by ZA, and Divinity from the righteous. They do not need the lower ones to raise MAN but rather the lower ones are nourished by the upper Yesod and Divinity without them having to raise MAN.

It is so because in the exile, Divinity and the one who lives forever, Yesod de ZA, who gives to Divinity, had no nourishment except by raising MAN through the eighteen blessings in the prayer. But at the time of the end, Yesod will be giving nourishments to all, to Divinity and to the lower ones, without them needing any awakening of the lower one.

245) The tree of life, ZA, will be planted in the garden, Divinity, and then it is written about him, “And he took also of the tree of life and ate, and lived forever.” In the exile, ZA was not planted inside Divinity because his Zivug was impermanent, but coincidental. But at the end of time ZA will always be planted inside the garden in a never ending Zivug. This is “And ate and lived forever,” permanently.

Divinity will no longer be controlled by the tree of the Sitra Achra, which is the mixed multitude, who are the tree of knowledge of good and evil, and she will no longer receive into her that which is impure, meaning she will not sustain the Tuma’a. And for this reason, the Tuma’a will be cancelled in the world. It is written about that time, “The Lord alone will guide him and there is no foreign God with him,” since all the evil and Tuma’a will be obliterated from the world. This is why in the days of Messiah, proselytes are not accepted and Divinity will be like a vine, not receiving grafting of another kind.

246) Israel will be as it is written, “Every tree that is pleasant to the sight,” and will repossess that glory which they had lost in the ruin of the Temple, of which it is written “He has cast down from heaven unto the earth the glory of Israel.”

The tree of knowledge of good and evil was separated and repelled from Israel, and they do not cling or mingle with them, for then it was said to Israel, “And of the tree of the knowledge of good and evil, you shall not eat of it,” which is the mixed multitude. At that time the Creator will reveal to Israel that on the day when they ate of the tree of knowledge they caused two losses, the ruin of the First Temple and the Second Temple. It is written, “On the day when you eat of it you will surely die.” Death is mentioned twice [in Hebrew], in relation to both temples, and this disclosure that the Creator discloses before Israel at the time is regarded as Him telling them not to eat of the tree of knowledge, as He had told Adam HaRishon.

Through the tree of knowledge, they caused the righteous, who bestows upon Divinity, to be ruined and dry out in the First Temple, which is the upper Divinity, and in the Second Temple, which is the lower Divinity, as it is written, “And the river will be ruined and dried out.” The river is ZA. Ruined means in the bottom Hey, in his Nukva, since he departed from ZA, the fountain of the Creator, who springs to the bottom Hey as Ein Sof.

247) As soon as Israel come out of the exile a holy nation in itself, when the mixed multitude part from them, promptly, that river which was ruined and dried during the exile, it is written about it, “And a river comes out of Eden,” meaning the Vav in the name HaVaYaH, “To water the garden,” the bottom Hey. “And a river” means the middle pillar, ZA, “Comes out of Eden” means upper Ima, and ZA receives the abundance from her. “To water the garden” means the lower Divinity, a garden.

248) At that time it was said to Moses and to Israel, “Then shall you delight in the Lord,” Oneg [delight] is the acronym of Eden, Nahar, Gan [Eden, river, garden]. The Ayin of Oneg is Eden, the Nun is Nahar [river], and the Gimel is Gan [garden]. That is, then they will delight in those Mochin that hang down to them by the three degrees—Eden, river, garden—which are Mochin of upper Hochma, for Bina is called Eden only when she receives from Hochma.

Then the verse, “Then shall Moses sing” comes true. It is not written, “Then Moses sang,” but “Shall sing,” in future tense, indicating the time of the exit of the children of Israel from the exile, when Moses will sing a new song, and for the mixed multitude, as well as for the nations and the idol worshippers, the Oneg [pleasure] will turn into a Nega [affliction]. It is just as Pharaoh and Egypt were afflicted when boils and Smallpox were rampant among them. Rather, then only Israel will have pleasure, meaning those Mochin of Eden, river, garden, who will be pleasure for Israel. They themselves will strike the mixed multitude and idol worshippers with great afflictions.

249) “And a river comes out of Eden to water the garden, and from there it parted and became four heads.” These are the four Sefirot Hesed, Gevura, Netzah, and Hod, corresponding to the four banners of the tribes. The four camps of Divinity are four heads: Michael, Gabriel, Nuriel, Raphael. In each camp there are three Behinot according to the four banners, which are 12. The garden itself, Divinity, complements them to 13.

Hesed is the right arm. At that time the words, “He who wishes to grow wise shall go south,” shall come true. That is, anyone who wishes to grow wise will aim in his prayer to Hesed, south, and will draw Hochma [wisdom] and grow wise. The camp of Angel Michael will be watered and they will receive their abundance from that Hesed, and with it the staff of Judah and the two tribes.

Gevura is the left arm. At that time the words, “He who wishes to grow rich shall go north” shall come true. Anyone who wishes to grow rich shall aim in his prayer toward Gevura, north, and the camp of Angel Gabriel receive from the Gevura, and with him the camp of Dan and the two tribes.

Netzah is the right leg, from whom the camp of Nuriel receive, and the staff of Reuben with him, as well as the two tribes that are with him.

Hod is the left leg. It is written about Jacob, “And he was limping on his leg.” The camp of Raphael—appointed over the healing of the exile—receive from him, and with him the staff of Ephraim and two tribes.

It follows that four heads are 12, like the four banners are 12 tribes, which the garden complements to 13. This is the meaning of what was said, that then only Israel will have pleasure, as it is written, “And a river comes out,” since the 13^th is the pleasure.

250) Another interpretation to the words, “And from there it parted and became four heads.” This is the meaning of the four that went into an orchard [Pardess], the four sages, Ben Azai, Ben Zoma, Acher [another], and Rabbi Akiva. PARDESS is an acronym for Peshat, Remez, Drush, Sod [literal, implied, interpreted, secret respectively]. “And from there it parted” is an acronym of Peshat, Remez, Drush, by which Ben Azai, Ben Zoma, and Acher entered. They are the Klipot of the Torah compared to Sod, which is the internality, in which Rabbi Akiva entered. He says that only Rabbi Akiva—who entered in Mocha, in Sod, the internality of the Torah—entered in peace and came out in peace. But the other three, who entered in Peshat, Remez, Drush, were harmed.

One of the four sages entered through the river Pishon, implying the literal part of the Torah, who illuminates in PARDESS, since Pishon has the letters of “a mouth reciting laws” [in Hebrew], meaning the literal Torah.

The second one among them entered through the river Gichon, and there the one of whom it is written, “Whatsoever goes upon the belly”—meaning Moses, the Vav of Gachon [belly], which is big and is the middle of all the letters of the Torah—is buried, and it is discerned as Gabriel, whose letters are Gavar El [God prevailed], Gevura of El, since any burial is to atone a flaw, as it is written, “And will atone for His land, His people.” Once the flaw was atoned for him, he stands for the revival of the dead for eternity.

That is Moses’ burial is not because of Moses’ flaw, but from Gabriel, Gevura of above, who prevailed over him and did not let him correct and reveal the wholeness during his life, although for himself he could have revealed all the wholeness. It is written about him, “To a man whose way is hidden, and whom God has hedged in,” meaning whose way was hidden and did not reveal his wholeness because God has hedged him in, and not because of Moses’ inferiority.

This is why, no one knows his burial place, where he was revealed, to this day, since the place of the flaw is the place of the burial. And since there was no flaw in him, no one knew his burial place. But at the end of correction, when Moses’ wholeness is revealed, the deficiency will be apparent out of the wholeness that will have been made revealed, which is his burial place. This is the implied part of the Torah, and to the wise, it is informed with an intimation.

251) The third among the four sages entered Hidekel [Tigris], whose letters are Had Kal [sharp, easy (or lightweight)], indicating witty and without a flaw, for whom interpreting is easy. Sharp means witty, as in “And you shall teach them diligently unto your sons.”

The fourth among the sages entered through the Euphrates, which is a Moach [brain], where there are multiplication, since the semen extends from the brain.

Explanation: The Mochin imparted upon the lower ones generally divide into three Behinot:

1. Illumination of VAK without a Rosh, Yetzira, which is called Remez [implied]. Their understanding is limited, like mere hints.
2. Mochin de GAR from Hassadim that extend from the world of Beria. This is considered Drush [interpretation], drawing a man’s heart.
3. Mochin de GAR from Hochma that extends from the world of Atzilut, considered Sod [secret].

There are also Kelim that extend from the world of Assiya, which are called Peshat [literal], the part of the work.

Authors, who were counting all the letters in the Torah, would say, “The Vav of Gachon [belly],” the half of the letters of the book of Torah. “Diligently inquired” is half of the words, and “Shaven” is half of the verses. It is so because in the world of correction, the degrees were divided by the Parsa into two halves. The half above the Parsa is considered the Panim [face/anterior] of the degree, and the half below the Parsa is considered the Achor [back/posterior] of the degree. Without that correction of the Parsas, the lower ones would not be fit to receive any Mochin because all the Mochin come from the descents and ascents of those Parsas. In general, only four Parsas are discerned in ABYA because they are generally divided into two Partzufim, where all the Partzufim of Atzilut are considered one Partzuf, and the three worlds BYA are considered one Partzuf.

There are two Parsas in Atzilut: in the middle of Atzilut, at the place of Chazeh de AA, which divides between Panim and Achor, and at the end of Atzilut, which divides between Atzilut and Beria. There are also two Parsas in Partzuf BYA—in the middle of BYA, in the place of Chazeh in the world of Yetzira, which divides between Panim and Achor, and at the end of Partzuf BYA, in Bina de Malchut of the world of Assiya. All the Mochin to the lower ones are imparted from those four Parsas:

1. The Kelim for Mochin, which are Peshat [literal], are imparted from the bottom Parsa in Assiya.
2. VAK without a Rosh, which are Remez [implied], are imparted from Parsa in the middle of BYA.
3. GAR de Hassadim, which are Drush [interpretation], are imparted from Parsa between Atzilut and Beria.
4. GAR de Hochma, which are Sod [secret], are imparted from the Parsa in the middle of Atzilut.

These three Mochin are regarded as letters, words, and verses in the book of Torah:

1. VAK without a Rosh is considered letters before they join into words, where the understanding, the Remez, is still not revealed in them.
2. When they join into words a little understanding is revealed in them, GAR de Hassadim, Drush.
3. When the words join into complete sentences in verses, their understanding is completed entirely. This is GAR de Hochma, Sod.

The Vav of Gachon [belly] is at half of the letters of the book of Torah, the Parsa at Chazeh de Yetzira, dividing BYA into two halves. Mochin of Remez are imparted from this Parsa, the letters of Torah without combination, since the half from Chazeh de Yetzira and below became the place of the Klipot. This is why it was said about her, “Whatsoever goes upon the belly,” which is the impure serpent, whose place is from this Vav and below.

“Diligently inquired” is half of the words, Parsa at the end of Atzilut, separating Atzilut from BYA, from which the Mochin de GAR de Hassadim are imparted, who are called Drush. This is why it was said about her, “Diligently inquired,” implying Drush.

“Shaven” is half the verses, the Parsa in the world of Atzilut itself, at the place of Chazeh de AA, from which the GAR of illumination of Hochma, called Sod [secret], is imparted. This is why “Shaven” was said about her, since hair implies Dinim, and through the Mochin of illumination of Hochma, imparted from this Parsa, they are cancelled and are as hair that was shaved, and there are no Dinim there. This is why Rabbi Akiva was considered bald—since he entered in Mocha, which is Sod, from which there is the Parsa—and shaven. This is also why his hair, the Dinim, went bald.

This is the river that comes out of Eden, Bina, who came out because of the Parsa at Chazeh de AA, outside of Hochma, who is called Eden. She did that to water the garden, to give Mochin to Nukva de ZA, who is called “garden.” “And from there it parted and became four heads.” Because of the Parsa that took Bina outside of Eden, the degrees parted and became four heads, which are four rivers, four illuminations that extend from the four Parsas, which are called PARDESS, since a river means light.

Those four sages who went into the PARDESS entered by those four rivers that extend from the four Parsas:

The river Pishon, Peshat, extends from Parsa de Assiya.

The river Gichon, Vav of Gachon [belly], Remez, extends from Parsa de Yetzira. Those GAR that are missing here in the Vav of Gachon are GAR de Hochma. It was said that a wise man is informed with a Remez [hint/intimation], meaning that what is considered a Remez means VAK without GAR, meaning only for a wise man who needs Mochin of illumination of Hochma. Yet, with regard to Mochin de Hassadim, there are GAR there as in Beria. But Yetzira needs illumination of Hochma, and GAR de Hassadim are not enough for it.

Those GAR of illumination of Hochma that are missing in the Vav of Gachon are the completion of the soul of Moses, who will be revealed only at the end of correction, when Moses stands at the revival of the dead. The wholeness of the soul of Moses is buried and hidden in the Vav of Gachon, and can appear only at the revival of the dead, when Moses returns to Israel and the two Messiahs with him, when the GAR appear in Yetzira. It is so because then all the Parsas will be cancelled and the three worlds BYA return to being Atzilut, and GAR de Hochma will illuminate in Yetzira as in Atzilut, the revelation of the soul of Moses.

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

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

224) There are five kinds of mixed multitude: Nephilim, Mighty, Anakim, Rephaim, and Amalekim. Because of them, the small Hey fell from her place, from Bina. It is written, “The Lord has made one opposite the other.” Thus, as there are five Behinot KHB TM in Kedusha, there are also their opposites in the Klipot. These are the five kinds of mixed multitude, whose acronym is Nega Ra [meaning “evil affliction”] or Oneg Ra [same letters in a different order, which means “evil pleasure”], since through the evil the pleasure is inverted into affliction, and the affliction is inverted into pleasure. Those five kinds of mixed multitude are mingled in Israel and make them sin, which is why the small Hey falls from her place, from her mitigation in Bina.

Balaam and Balak were from Amalek, for if you take the letter Ayin–Mem from the name Balaam, and the letters Lamed–Kof from the name Balak, you will be left with the letters Bet–Bet–Lamed [Babel], Bet–Lamed from Balaam and Bet from Balak. It follows that the two Klipot, Amalek and Babel, are implied in the names Balaam and Balak. He is telling us that Amalek is the Rosh of the Klipot and Keter, like the Klipa Babel, of which it is written in Daniel, “Its head was of fine gold,” for were not both of them equal, they would not be able to attach in one bonding in Balaam and Balak.

225) Those who remained in the flood of those of whom it is written, “And He blotted out every living thing,” and those who remained from the Klipa of Amalek in the fourth exile, the exile of Edom, are the heads in the world with great force. It is so because this Klipa is the Rosh and the Keter of the Klipot, and they become tools of destruction for Israel. It is written about them in regard to the flood, “For the earth is filled with violence.” These are the Amalekim, the first of the five kinds of mixed multitude, and they are Keter de Klipot.

226) It is written about the Nephilim of the mixed multitude, “And the sons of the God saw the daughters of the man, that they were good.” These are the second kind of mixed multitude, Hochma de Klipot, and they are from the Nephilim of above, who extend from Aza and Azael, who are angels of above whom the Creator dropped from heaven, which is why they are called Nephilim [fallen], and those Nephilim of the mixed multitude extend from them.

When the Creator wished to make the man, He said to the angels, “Let us make man in our image.” He wished to make him head of all the angels of above, appointed over all the angels, who would be subordinate to his command, as it is written about Joseph, “And let him appoint overseers over the land.”

227) For this reason, the angels wanted to slander him and said to the Creator, “What is man that You should remember him? After all, he is destined to sin before You, and why do You degrade us into being under him?” The Creator replied to them, “If you were below in the earth like man, you would sin more than him. Promptly, “And the sons of the God saw the daughters of the man that they were good,” and desired them, and the Creator dropped them down in shackles.

228) Those sons of the God are Aza and Azael, from whom the souls of the mixed multitude of the second kind extend. They are Nephilim because they dropped themselves from their Kedusha to fornicate after women that are good. And for this reason, the Creator dropped the mixed multitude from the next world, so they would have no portion there, and gave them their reward in this world, as it is written, “And repays those who hate Him to their faces, to destroy them,” to blot them out of the next world. This is the second kind of mixed multitude, the Nephilim, Hochma de Klipot.

229) The Mighty are the third kind of mixed multitude that mingled with Israel. It is written about them, “They were the mighty men who were of old, men of renown.” They are extended from the side of those of whom it is written, “Let us build us a city … and let us make us a name,” meaning from the generation of Babylon.

That kind of mixed multitude build the synagogues and seminaries, and place among them a book of Torah with a crown on its head. It corresponds to the verse, “A city, and a tower with its top in heaven.” Building synagogues and seminaries corresponds to “A city,” and “Place a book of Torah there” corresponds to “A tower,” and “A crown on its head” corresponds to “With its top in heaven.” Yet, they do not intend for the sake of the Creator, but to do for themselves there, as it is written, “And let us make us a name.”

The sons of the Sitra Achra overcome Israel, who were blessed with being as the dust of the earth. They rob them, and the work is broken and ruined, meaning the synagogues and seminaries that they made. It is written about them, “And the waters prevailed exceedingly upon the earth.” The Klipot and the Sitra Achra, which are called “water,” destroyed the earth by their prevailing. This is the third kind of mixed multitude, which are the Mighty, and they are opposite Bina de Klipa.

230) The Rephaim are the fourth kind of mixed multitude that mingled with Israel. If they see a time of trouble for Israel, they leave them and part from them. And even if they have the power to save them they do not wish to save them, and they let go of the Torah and depart from her and from all those who engage in Torah, to favor idol worshippers. That is, they depart from the Torah and from Israel in favor of idol worshippers.

It is written about them, “The departed spirits [Rephaim] shall not rise.” That is, they will not rise for the revival of the dead. When visitation comes upon Israel and they are saved from their trouble, it is written about them, “And make all remembrance of them perish,” for since they are offspring of the dark, they are necessarily lost when the light comes to Israel. This is the fourth kind of mixed multitude, who are the Rephaim, who are opposite ZA de Klipa.

231) Anakim [chains] are the fifth kind of mixed multitude. They slight those of whom it is written, “And chains about your neck,” referring to the Israel who keep the Torah. It is written that Rephaim are also regarded as Anakim because Rephaim and Anakim are equal. They are the ones who drive the world back to chaos [Tohu ve Bohu]. The thing is that the Temple has been ruined, and it is written about it, “And the earth was unformed and void [Tohu ve Bohu],” since the Temple is the core of the world and the settling of the world. This is why it is considered that the earth was in Tohu ve Bohu.

Those two kinds of mixed multitude that mingled with Israel cause the ruin of the Temple. As soon as the light, who is the Creator, comes to Israel, they will be obliterated from the world and will be lost. But the redemption of Israel does not depend on blotting them out, but only on blotting out Amalek, until he is blotted out, for in him is the oath, as it is written, “The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation.”

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

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

214) “These are the generations of the heaven and the earth.” Where it is written, “These,” it disqualifies those before it. The “These” here disqualifies “These are the generations of Tohu [unformed], from Malchut de Midat ha Din, who is called Tohu, implied in the verse, “And the land was Tohu.” We learn about “These are the generations of Tohu” that the Creator creates worlds and destroys them. This is why it is written that the land was Tohu ve Bohu [unformed and void, chaos],” that it was Tohu for He destroyed them. But the generations of ELEH [these], who is Malchut that is mitigated in Midat ha Rachamim remained.

215) Why did the Creator create worlds to begin with, to destroy them? Would it not be better to not create them? Indeed there is an issue here. What does “And destroys them” mean? After all, the Creator does not destroy His own works. Moreover, it is written of these heaven, “For the heavens shall vanish away like smoke.” Thus, it means that the Creator does and then obliterates what He has done. This is possible in regard to people, not in regard to the Creator.

216) Rather, so is the matter: The Creator created the world and created it with the Torah. Beresheet is the Torah, of which it is written, “The Lord made me as the beginning of His way.” Thus, the Torah calls herself “beginning,” and with that beginning, the Torah, He created the heaven and the earth, meaning the upper heaven and earth, upper VAK in Bina, implied in Beresheet, Barah Sheet [created six].

He supported them with the Torah, for a covenant is written in Beresheet, since Beresheet has the letters of Berit Esh [covenant of fire]. It is written about her, “If My covenant is not day and night, I have not placed the ordinances of heaven and earth.” Thus, the heaven and earth lean on the Torah, since heaven and earth depend on keeping the covenant in Beresheet, which is the Torah.

It is written about these heavens that were created and stand over the Torah, “The heavens are heavens for the Lord.” And the earth that was created and stands on the Torah is called “the land of the living.” It consists of seven lands, of which King David said, “I shall walk before the Lord in the lands of the living.” They are called “the lands of the living” to indicate that they are from Bina, who is called “living God,” since these heaven and earth are from Bina.

217) Following them, He created the heaven and earth on Tohu, in which there is no Yesod, which is a covenant, on which to lean them, meaning lower heaven and earth, which are ZON. Before Malchut was mitigated in Bina, Nukva was in the form of Tohu. It is written about her, “And the land was Tohu [unformed].” This is why the Creator wished to give the Torah to the nations of the world, which is actual circumcision, whereby the correction of circumcision they would mitigate the Malchut with Bina, and then the Mochin, which are called Torah, would be revealed to them. But the nations did not wish to receive her and the land remained desolate and dry.

218) It is written, “Let the water under the heavens gather unto one place.” “Let the water … gather” is the Torah, who is called “water.” “Unto one place” means Israel, since the souls of Israel extend from that place of which it was said, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” means lower Divinity, Malchut. “From His place” means the upper Divinity, Bina. Thus, Bina is called “a place.” And because their souls are from Bina, who is called “a place,” the name HaVaYaH is certainly on them.

It is written about them, “For the portion of the Lord is His people.” It is also written, “Let the water under the heaven gather unto one place,” where water means Torah, and “One place” means Israel, the recipients of the Torah, excluding the nations of the world, who did not wish to receive the Torah, hence the land remained desolate and dry.

219) The Torah is the settling of the world because it was created and is sustained in her. The nations of the world, who did not receive her, remain desolate and dry. This is the meaning of the Creator creating worlds and destroying them. The world was ruined because of those who did not keep the Mitzvot of the Torah, who did not raise the Malchut to mitigate her in Midat ha Rachamim of Bina. It is not that the Creator obliterates and destroys His own work, the heaven and earth and everything in them, as people think in the explanation of the words, that the Creator creates worlds and destroys them. Why should the Creator obliterate His own children, Israel, of whom it was said, Behibaram [when they were created], indicating be Hey Beraam [He created them with the Hey], the Malchut that is corrected with Midat ha Rachamim, Bina? And because they are corrected in Bina, they are as the Creator wishes, so why should He obliterate them?

220) Because of those among the nations of the world who converted, the small Hey of Abraham falls in the fifth millennium, which is Hey [5 in Gematria]. The fifth millennium is desolate and dry, as it is written, “And the river shall be desolate and dry.” “Desolate” means the ruin of the first Temple, and “Dry” means the ruin of the second Temple.

Malchut that is mitigated in Midat ha Rachamim, Bina, is called “small Hey.” Her root is Malchut de AK, the ten Sefirot from Tabur de AK downward. These ten Sefirot were expanding through the point of this world, and then, to be mitigated in Midat ha Rachamim, Malchut de Malchut, the point of this world that ends, rose to the place of Bina de Malchut and concluded Partzuf Malchut de AK there, leaving in her only two Sefirot KH and half of Bina. A Parsa [partition] was spread below them, and this Parsa ended the Atzilut. Thus, because of the mitigation of Malchut de AK in Bina, her ten Sefirot diminished into two and a half Sefirot, and she became a small Hey. This is why in every place she is, Malchut that is mitigated in Bina is called “small Hey.” She is the small Hey of Abraham, the Hey that the Creator added to his name, Abram.

This is all the difference between the souls of Israel and the nations of the world. The souls of Israel come from that small Hey because the souls of Israel extend from that place of which it is written, “Blessed be the glory of the Lord from His place.” But the nations of the world extend from Malchut de Midat ha Din, who was not mitigated in Midat ha Rachamim. This is why it was said that because of those who converted from among the nations of the world, the Hey of Abraham falls, since the proselytes, who originate from Malchut de Midat ha Din, drop Malchut from the place of Bina, the small Hey of Abraham, since they evoke Midat ha Din in her, for which reason the two temples were ruined. It is as we learn, “Proselytes are as hard for Israel as psoriasis.”

221) Moses wanted to admit them under the wings of Divinity, and thought that they, too, extended from the Malchut that was mitigated in Midat ha Rachamim, the small Hey, and extended to them the Mochin of the small Hey of Abraham. Because of it, the proselytes caused him a descent, as it is written, “Go, go down, for your people … have corrupted themselves.” They caused Israel to sin with the calf, which is why the Creator told Moses, “Go, go down.” Because they did not receive the Mochin of the small Hey in the fear of the Yod of the name HaVaYaH, and with the love of the Hey of the name, Moses descended from his degree, which is Vav de HaVaYaH.

Moses is the queen’s husband, Vav de HaVaYaH. He elevated the Hey de HaVaYaH, which is the small Hey, to the place of Bina, the first Hey de HaVaYaH, and the Vav rose to the place of Hochma, Yod de HaVaYaH. Then he extended Mochin of Yod, fear, and Mochin of Hey, love, to the bottom Hey de HaVaYaH, who stands and clothes the first Hey de HaVaYaH. But since the proselytes originate from Malchut de Midat ha Din that is not mitigated in Bina, they could not receive the Mochin of the bottom Hey, as she was above in the place of Yod–Hey de HaVaYaH, in fear and love, she was extended below, Midat ha Din in her appeared, and all the lights departed her.

It is so because Malchut is fit to receive lights only if she clothes the place of Bina, the first Hey de HaVaYaH. And the words, “Go, go down,” were said to Moses, who is Vav, by the first Hey, Bina. During the sin, when they wished to extend the lights below, the letters Yod–Hey de HaVaYaH promptly parted, to stop the abundance from the bottom Hey. Then Bina, the first Hey, lowered her three letters ELEH and remained in VAK without a Rosh. This necessarily caused Moses, Vav de HaVaYaH, Tifferet, to also diminish into VAK without a Rosh, lowering his letters ELEH, since after the upper one is diminished, all the ones below it must be diminished with it.

222) The letter Vav de HaVaYaH descended with Moses in order to keep him, so he is not lost among them, for in regard to the incarnation, Moses was destined to mingle with the mixed multitude, whose souls are from the side of those of whom it is written, “For the heavens shall vanish away like smoke.” These are the ones for whom Noah did not ask for mercy. It is written about them, “And they shall be obliterated from the earth,” since they were from among those of whom it is written, “Obliterate the memory of Amalek.” Moses did not keep from them and dropped the small Hey among them. This is why he will not enter the land of Israel until he returns the Hey to her place, and this is why Moses descended from his degree, and the Vav de HaVaYaH descended with him.

This is why the Hey fell and the Vav will raise her, the Vav of Moses, since Moses’ degree is Vav de HaVaYaH, and by the sin of the calf, the letters ELEH de Bina descended. Because of them, the letters ELEH of Vav de HaVaYaH also descended to the bottom Hey and the letters ELEH of the bottom Hey descended to the Klipot. Hence, Moses was sentenced to not enter the land until the bottom Hey returns to her place, to Yod–Hey, as she was prior to the sin of the calf. This is why the Vav de HaVaYaH and Moses descended from their degree, so that the Vav would raise the Hey from her fall. Because the letters ELEH of Vav de HaVaYaH, ZA, descended and fell to the bottom Hey at the time of correction, ZA—the Vav—will return his letters ELEH to his degree, and the bottom Hey that is attached to them will return to the degree of Vav.

Likewise, Bina, the first Hey, will return her letters ELEH—which fell to the place of the Vav—to her degree. Then the Vav–Hey attached to them will rise along with them to Bina, to the first Hey. Thus, Vav–Hey will return to Yod–Hey, as prior to the sin. It follows that were it not for the descent of the letters ELEH of Vav to the place of the bottom Hey, the Vav would not be able to raise the bottom Hey. Because of the descent of Vav, the Vav can later raise the bottom Hey and return her to her place, to the first Hey, by returning his letters ELEH to their place.

223) For the small Hey, the Hey of Abraham, which is the Hey of BeHibaram [when they were created], Moses was assisted by her. It is written about him, “Leading to the right of Moses, the arm of His glory.” He took her out from between the Klipot through the force of the Vav and brought her with him because by the Vav returning his letters ELEH with the Nukva attached to them to his degree, he was assisted by the Nukva and rose and clothed the Yod de HaVaYaH, bringing the Nukva up with him and clothing the first Hey de HaVaYaH.

Then the bottom Hey is immediately present over the name Yod–Hey as she is in the first Hey above with the Vav, and the oath is completed, as it is written, “The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation.” Prior to it, the name is incomplete because it lacks the Vav–Hey and the throne is incomplete because it lacks the Aleph. But now the name is completed in Vav–Hey and the throne is completed with an Aleph.

What is, “From generation to generation”? It is Moses, of whom it is written, “A generation goes and a generation comes.” A generation is no less than 600,000, and this is Moses, of whom we learn that one woman in Egypt gave birth to 600,000 in a single belly.

“From generation to generation” is Moses, of whom it is written, “A generation goes and a generation comes,” meaning an expansion of Moses in each generation, going and coming in each and every generation. Because the measure of Moses’ soul is 600,000, since Moses was rewarded with Bina, Mochin de AVI that clothe VAK de AA, whose Sefirot are 10,000, since the Sefira Nukva is units, ZA is tens, YESHSUT is hundreds, AVI are thousands, and AA are 10,000. It follows that VAK, his HGT NHY, are 60,000, and when each of them consists of ten, they are 600,000.

This is why it was said, “One woman in Egypt gave birth to 600,000 in a single belly.” It refers to Moses because Moses is equal to 600,000. This necessarily means that there is no generation in which there is no illumination of Mochin of 600,000, meaning an expansion of Moses. It is written, “The Lord will have war with Amalek from generation to generation,” as for this reason, the Mochin of 600,000 are not permanent but reincarnate in each generation, which is because the Lord has war with Amalek.

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

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

200) Rabbi Shimon started and said, “Listen, O upper ones, and gather, O lower ones, dwellers of the seminary of above and of below. Elijah, I adjure you, take permission from the Creator and come down here, for a great war has come to you. Hanoch, Matat, come down here, you and all the dwellers of the seminary under you, for it is not for my own glory that I did this, but for the glory of Divinity.”

Commentary: Those righteous ones, the authors of The Zohar, and especially Rabbi Shimon, their thoughts and words were in actual deeds, for according to the quality of the innovations in the Torah that they discovered, the upper degrees were promptly set up and arranged after them in actual fact. That is, the righteous build worlds with their innovations in the Torah, and Rabbi Shimon prepared himself here to fight with the primordial serpent and subdue him through the unification of the sling-stone, and to open a door for the people of the world, so they too would know how to subdue the serpent.

It is known that one cannot correct in a place where he is not present. Thus, Rabbi Shimon had to be at that time in the place where the serpent was so he would be able to subdue him. To be certain that he would not be at risk in that lowly place, he asked for assistance from Elijah, Matat, and from the dwellers of the seminary of above and of below.

201) Rabbi Shimon started with the Taam [singular of Taamim] that is called Zarka. He said that we must raise the prayer to that certain place, like the sling-stone that is slung toward a specific target, and one is careful not to miss the target. Likewise, during the prayer one should aim one’s thought to Keter, who is an included and crowned stone. Keter is translated as inclusive. Also, Atara is Keter [in Aramaic]. By that he implies the two ascents of Nukva de ZA, who is called “a stone”: 1) an ascent to an equal level up to Keter de ZA. In that regard he calls it “an included stone.” 2) An ascent to Ein Sof, by which she takes the quality of a crown at the head of a righteous and becomes fit to receive the Mochin of PBP. In that regard, he refers to it as a crowned stone.

One should aim in those two intentions that are implied in the Taam Zarka. One should raise one’s thought and aim in the prayer, in Keter, which is an included and crowned stone. It was said about her, the Nukva, “All who make upright, make upright by a name,” meaning that the Nukva must be raised to the place from which she was taken.

In the beginning the Nukva was with ZA on an equal level and her level was through Keter de ZA, and both were using the same Keter, as it is written, “And God made the two great lights.” This is a state of two Partzufim. Afterwards the moon, Nukva, diminished because of her complaint, “Two kings do not use the same crown [Keter],” and then she returned to being a point under Yesod de ZA, and rose to AVI for an Ibur. AVI rebuilt her in Ibur, Yenika, Mochin, de Panim, as it is written, “And He took one of his ribs, and the Lord God built the rib which He took from the man.”

The Nukva should be raised to the place from which she was taken because after the diminution of the moon we must correct her through prayer. The first correction is to raise her once again to an equal level with ZA so they will both be using the same Keter, as she was before AVI took her during the diminution of the moon, as it is written, “And He took one of his ribs,” which made her subsidiary to ZA.

Each day, in the intention of the prayer, one should extend Mochin and rebuild the Nukva de ZA, who each day returns to being a virgin whom no man has known. The order of the construction is that she should be extended two kinds of Mochin—Ibur Yenika Mochin de Achor [posterior], and Ibur Yenika Mochin de Panim [anterior]. First, three kinds of Ibur Yenika Mochin in Achoraim de ZA should be extended to her: 1) Ibur, Mochin de NHY, 2) Yenika, Mochin de HGT, 3) Mochin, meaning Mochin de GAR on an equal level through Keter de ZA.

Afterwards the three Behinot Ibur Yenika Mochin de Panim should be extended to her, which come to her through the construction of AVI. This is why it was said that the Nukva must be raised to the place from which she was taken, meaning to extend to her the Ibur Yenika Mochin de Achoraim de ZA, when her level grew up to Keter, as she was before AVI took her from there. It was said about her, “All who make upright, make upright by a name,” meaning that Malchut does not have an upright level, equal with ZA, unless in the Mochin of the Achoraim de ZA before she was diminished. Afterwards he extends to her Ibur Yenika Mochin de Panim through a prayer.

202) In that place, when he raises her to her husband, on an equal level to the Keter of her husband, he will not stop even if a serpent were wrapped around his heel. Although it was said of him, “And you will bruise his heel,” still that stone implied in the letter Yod of Yaakov [Jacob]—for Jacob has the letters Yod–Akev [heel], of which it was said, “From there the stone of Israel shepherds”—he will not stop raising her to the place from which she was taken by his power.

Although the serpent has a grip in the Nukva, as it is written, “And you will bruise his heel,” which the Creator said to the serpent, and as it is written, “With which they have reproached the footsteps of Your Messiah, Lord.” It is also written, “The iniquity of my heels,” with the letters Akev [heel]-Yod. However, Jacob the patriarch corrected it, raising it to his head, as it is written, “And he took of the stones of the place,” meaning the Yod, who was at the end of the heel, “And placed it under his head,” from the head of Akev to Bina, who is the head of Tifferet, called Jacob, since Jacob has the letters Yod–Akev. By that she was mitigated up to Behina Nukva to Israel, which has the letters Li Rosh [“I have a head,” comprised of the letters of Israel], and it was said about her, “From there the stone of Israel shepherds.” Through that ascent he became certain that he will not stop because of the grip of the serpent and will be able to raise her to the place from which she was taken, to Keter de ZA.

Once he returned her to the level of Keter ZA, the middle pillar, he must raise her from the middle pillar through Ein Sof. When he lowers her from Ein Sof, it is said of the Nukva, “All who kneel, kneel in ‘Blessed.’” Once he aims in his prayer to extend to the Nukva Ibur–Yenika–Mochin de Achoraim and her level was equaled to that of Keter ZA, he must aim to raise her to Ibur once more, and to extend to her Ibur–Yenika–Mochin de Panim, to raise her up to Ein Sof. Then she is built by AVI, as it is written, “And the Lord God built the rib and brought her to the man,” ZA.

When he lowers her from Ein Sof and she returns to ZA, as it is written, “And [He] brought her to the man,” it is said of the Nukva, “All who kneel, kneel in ‘Blessed,’” meaning that her level was diminished by a new construction from Ein Sof. It is so because kneeling indicates bowing of the head and smallness of level, for now the Nukva became annulled before ZA and has nothing of her own except what her husband gives her. But in the beginning, when she was in Mochin de Achoraim, although she did not need ZA and was as big as him, she still could not be in that state due to a lack of blessing, the light of Hassadim, for this is the meaning of her complaint.

But now, after the new construction from Ein Sof, “And the Lord God built the rib,” although her level was diminished in kneeling, she was blessed with the level of Hassadim in which the light of Hochma clothed, as well. This is the intimation, “All who kneel,” that the whole matter of the kneeling of the Nukva is because he kneels in “blessed,” where by the kneeling, she obtained the blessing from the upper blessing. By that she received the Mochin de PBP and became fit for a Zivug with ZA PBP.

This is why it was said that she should be raised through Ein Sof and through endlessness, and will not part her from ZA, neither above nor below. By extending Ibur–Yenika–Mochin de Achor, the Nukva unites with ZA below, and by extending Ibur–Yenika–Mochin de Panim, she unites with him above.

203) Sometimes he is her husband, the letter Vav, implying the righteous Yesod that includes six joints of the two thighs, NH, and then the Nukva descends to him for a Zivug in the two thighs NH, for there are three joints RTS in the Sefira Netzah, the right thigh, and three joints RTS in the Sefira Hod. The righteous Yesod decides about them in the middle and includes both of them. It is called Vav after the six joints in them.

Here The Zohar explains the order of Ibur–Yenika–Mochin de Achor that should be extended, for she gradually grows. The first Zivug is called “the level of NHY,” Ibur. Sometimes he is her husband, the letter Vav, implying Tifferet, who includes six joints of the two arms, RTS de Hesed, and RTS de Gevura. At that time the Nukva grows and ascends in the two arms at the level of Yenika. Sometimes ZA is her husband when he stands between AVI. At that time he is called “the son of Yod–Hey” and the Nukva must be raised there for a Zivug in him, to the level of Mochin that she obtains from ZA. At that time she grows and rises up to his Rosh.

Sometimes he is her husband at the level of Keter, in the shape of Aleph, which is Vav between two letters Yod, Yod above and Yod below []. Aleph includes ten Sefirot: KH above, Bina and TM below. The Nukva must be raised to him and she grows with him on a completely equal level through Keter. This is the whole of the growth of the Nukva. However, she obtains this level only in the state of Achoraim. When the Nukva ascends and grows up to Keter, it is written about her, “The stone which the builders loathed has become the cornerstone,” since she obtained the level of Keter, considered the cornerstone. This explains the order of Ibur–Yenika–Mochin de Achoraim.

204) When she rises to the Rosh of all the Roshim [pl. of Rosh], to RADLA, Ein Sof, the angels ask about her, “Where is the place of His glory, to admire Him?” That is, her ascent from the middle pillar to Ein Sof to receive Ibur–Yenika–Mochin de PBP, as it is written, “And the Lord God built the rib.”

This explains the two kinds of Ibur–Yenika–Mochin that must be extended for the Nukva during prayer—Ibur-Yenika-Mochin de Achor and Ibur–Yenika–Mochin de Panim. And when the Nukva ascends to ZA, when she is in the form of the letter Aleph, she becomes a Keter there in the Rosh of the Aleph. When she descends from there, she descends in Aleph and becomes a point below the Vav in the Aleph, for the Aleph includes ten Sefirot: Vav in the middle, the Parsa, the upper Yod, KH, the bottom Yod, Bina and ZON from Chazeh de ZA and below, NHY.

When she rises to the Aleph though Mochin de Achoraim, she is Keter at the Rosh of the Aleph because she ascends through the upper Yod where there is Keter de ZA. When she descends, it is done through Ibur–Yenika–Mochin de Panim. And when she is diminished, she descends below Chazeh de ZA and can no longer rise above Parsa de ZA and equalize with him through Keter. This is considered that she descends below the Vav, the Parsa, and becomes the bottom Yod, and all that she receives is through ZA, her husband. When the Nukva ascends, she is called “Keter in Taamim.” When she descends, she is called “a point.” When she unites with ZA, she is Vav Shuruk [].

The Zohar implies how the Nukva ascends and descends and unifies similar to the shape of Aleph. First, she unites with him in Shuruk, [], receiving from him the left line, Ibur–Yenika–Mochin de Achoraim. It is so because for herself, the Nukva is built only from the left of ZA. At that time she grows and ascends up to the level of Keter over ZA and receives there from the Taamim de ZA.

Afterwards she receives Ibur–Yenika–Mochin de Panim from Ein Sof through the construction of AVI and descends to Nekudot de ZA. At that time she descends below the Vav in the Aleph, for then she becomes the bottom Hochma because Taamim is Keter, Nekudot is Hochma. When she unites with him in Shuruk, [], she becomes Vav in the Aleph, and when she rises up to Keter she is considered the upper Yod. When she descends she is regarded as the bottom Yod. He calls Mochin de Achoraim Taamim, and he calls Mochin de Panim Nekudot, since Taamim is called “movement,” on the part of the point of unification.

When she is Keter over the Rosh de ZA, she is called “the letter Zayin,” where the form of Vav is ZA, and the Nukva is Keter on the head of the Zayin []. The token of the covenant, Yesod de ZA, consists of that letter Zayin, for she is the seventh of all. Yesod de ZA has a crown on his head, like the letter Zayin, a crown on the head of the righteous, from his Hitkalelut [mingling] with the Nukva from the time when she rose to the Rosh of the Aleph to be the level of Keter de ZA. In that regard of the Zayin, Malchut is called “seventh,” on the Sabbath day. She is also the seventh quality of ZAT, seventh to everything, both above the Chazeh, Keter for ZA, as it is written, “A virtuous woman is the crown of her husband,” as well as below the Chazeh, as Ateret Yesod.

205) That stone, the Malchut—Nukva—is the construction of all the worlds. It was said about it, “A perfect and just stone shall be unto you.” It is a measure between each and every Sefira, and every Sefira rises with it to be ten Sefirot. Its measure is Vav.

Light does not extend from Ein Sof unless by Zivug de Hakaa from the upper light on the Masach in the Kli of Malchut. For this reason, the Nukva is regarded as the construction of all the worlds, for without the Masach that was established in her, all the worlds would be in Tohu ve Bohu [chaos]. She is the Sium [end] of every illumination because once the illumination expands in ten Sefirot from above downward through her Behina, which is restricted from receiving light, she stops the illumination and ends. Thus, Malchut becomes a measure between each and every Sefira, ending the illumination of each Sefira and thus separating between each and every Sefira. Also, she is the tenth Sefira in each Sefira.

The measure that Malchut measures in each Sefira through Zivug de Hakaa on the five Behinot of her Masach is Vav. She extends light as the measure of Vav de HaVaYaH ZA. The measure relates to the actual light that is measured. A measure is only a boundary.

Through Malchut each cubit becomes ten cubits of length between each and every Sefira, as it is written, “Ten cubits shall be the length of a board,” and between everything she makes 100 Sefirot, ten between each two Sefirot. Ten times ten is 100, since there is no degree without ten Sefirot, which are included in one another. Thus, each degree contains 100 Sefirot, and each Sefira is separated from the other by Malchut’s force of Sium. Thus, there are necessarily 100 Malchuts in each degree. When you invert the letters of Me’ah [100] they become the letters of Amah [cubit]. This indicates that all of these 100 boundaries are from only one cubit, Malchut.

206) Each and every measure that Malchut measures is called “a world,” meaning a degree in itself, and each is Yod Vav, indicating the extent and measure. Vav is the weight of the light. Yod is the measure of the light. Vav implies the actual light being weighed, or which is measured by the Masach in Malchut. Yod implies only the boundary of the light, not itself. The extent of the measure is five cubits to the length and five cubits to the width, corresponding to the measure of each firmament, whose span is 500 parasangs to the length and 500 parasangs to the width.

That is, the Sefirot are included in one another, hence when ten Sefirot KHB TM come out of the Zivug de Hakaa, they are included in one another and expand five times KHB TM side by side, becoming five Behinot to the length, KHB TM from above downward, and five Behinot to the width, five times KHB TM that are added to the width, side by side. Thus, they are five to the length and five to the width.

They correspond to the firmament, in which there are also 500 parasangs to its length and 500 parasangs to its width for the same reason, since on the part of Bina, each Behina is regarded as 100, and five Behinot are 500, included in one another. Hence, there are 500 parasangs in it to its length, as well as to its width, and they are two letters Hey in the name HaVaYaH—the first Hey implying the width, and the bottom Hey implying the length.

207) The level of Partzuf ZA is explained in the letters HaVaYaH. Vav de HaVaYaH indicates Tifferet, heaven, Tifferet de ZA. His five firmaments are the bottom Hey de HaVaYaH, which are called “heaven,” meaning the additional Hey that indicates those five firmaments included in ZA, who is called “heaven.” The five upper firmaments are called “heaven’s heaven,” meaning there are five firmaments above Chazeh de ZA, and five firmaments below his Chazeh, which are the letters Hey in the name HaVaYaH. The first Hey implies the five upper firmaments, and the bottom Hey implies the five lower firmaments.

Vav de HaVaYaH, Tifferet, which includes five firmaments, is itself considered a sixth firmament to them, sixth to the five firmaments above the Chazeh, sixth to the five firmaments below the Chazeh. However, above the Chazeh he is called Tifferet, and below the Chazeh he is called Yesod.

Yod de HaVaYaH is Malchut who becomes a seventh firmament for them, a Keter [crown] over the Rosh [head] of Vav. The letter Zayin that rose in a Keter on its head and became a Yod over the Vav, which is the seventh firmament both for the firmaments above Chazeh de ZA and for the firmaments below his Chazeh. However, above it is Keter on his head, Yod de HaVaYaH in the level of ZA, and below it is a crown on the head of the righteous. They are seven in seven—seven firmaments above Chazeh de ZA, and seven firmaments below his Chazeh, making 14 firmaments on his level.

This is the level of Partzuf ZA in the four letters HaVaYaH. His five Sefirot HGT NH are five firmaments, and being divided at the Chazeh into two Partzufim, he has two times five firmaments. The five firmaments above the Chazeh are the first Hey de HaVaYaH, and ZA himself—who includes them—is the sixth firmament, Vav de HaVaYaH. Malchut—who rose and became a crown over his head, as it is written, “A virtuous woman is the crown of her husband”—is Yod de HaVaYaH, the seventh firmament above the Chazeh.

The five firmaments below the Chazeh are the bottom Hey de HaVaYaH. Yesod, who includes them, is the second Vav, implied in the filling Vav–Vav. He is a sixth firmament below the Chazeh. That same Malchut above the Chazeh, the seventh firmament, Yod de HaVaYaH, becomes a seventh firmament here, as well, Ateret Yesod, a crown on the head of a righteous. Yod at the Rosh of everything and Yod at the Sof of everything, which are two letters Yod in the combination of the name YAHDONHY—seven firmaments above and seven firmaments below, where each one that is below receives from its corresponding Behina above.

So are the countries. There are seven countries over seven countries overlapping like onion skins that circle each other on all sides. ZA and his Nukva are called “heaven and earth.” As the level of the heaven, who is ZA—seven firmaments over seven firmaments—so is the level of Partzuf Nukva, called “earth.” She has seven countries corresponding to the seven firmaments of ZA, and for the same reason explained in ZA, they are above her Chazeh and they are below her Chazeh. The seven above the Chazeh receive from the seven firmaments of ZA above the Chazeh, and the seven below the Chazeh receive from the seven firmaments below Chazeh de ZA.

All the firmaments, the seven above the Chazeh and the seven below the Chazeh are implied in the two eyes, since the three colors in the eye—white, red, and green—are three Sefirot HGT. The white color is Hesed, red color is red tendons in her, Gevura, and green color is Tifferet. The two eyelids are NH, the upper one is Netzah and the lower one is Hod. The eye itself, which includes them, is Yesod. The black point in the middle of the eye is Malchut, thus seven Sefirot HGT NHYM in the eye. The seven on the right eye are the seven above the Chazeh, and the seven on the left eye are the seven below the Chazeh.

208) Hey de HaVaYaH, Malchut, who rose to Keter over the Rosh of ZA, is considered a small world. Vav de HaVaYaH, Tifferet, is considered a long world. Anyone who wishes to ask his wishes for the long world should prolong his prayer, and anyone who prays to the short world should make his prayer short. It is as we learn that in a place where it is said to be brief, meaning in the Yod, he is not permitted to prolong. To be brief in the prayer means like Moses, who prayed a short prayer, “Please God, please heal her,” for his prayer was at the point of Yod de HaVaYaH, who is a short world.

The Yod de HaVaYaH is Malchut who rose to Keter on his Rosh. She is built entirely from the left line of ZA, the point of Shuruk. The light of Hochma in that Yod cannot illuminate in her due to lack of clothing in Hassadim. Therefore, that Yod is considered a short world, since the light of Hochma in her is too short to spread below. Vav de HaVaYaH, Tifferet, is the line that decides between the two lines—right and left—and clothes them in one another, sustaining the illumination of both. The right line illuminates from above downward, and the left line from below upward. Hence, Vav is considered a long world because his illumination spreads to the lower ones. This is the intimation that the Yod is short-legged and the Vav has a long leg.

He brings evidence to the matter from Moses’ two prayers—one prayer was very short, “Please God, please heal her,” and the other was very long, lasting 40 days and 40 nights. This is why Moses was so brief in his prayer, since his prayer was at the point of Yod, the Malchut in Keter over his Rosh, the left prior to the sentencing of the Vav. Hence, Moses was brief in his prayer because Hochma does not spread in Yod before she is included in Vav de HaVaYaH, and he prolonged only in the letter Vav de HaVaYaH.

209) In a place where it is said to prolong he is not permitted to be brief. This is from the side of the letter Vav. Moses’ fall was in the letter Peh, meaning Mem [40 in Gematria] days and Mem nights, which together are Peh [80 in Gematria]. Everything is the two letters Peh Vav in the word “VaEtnapel [And I fell down] before the Lord as on the first, forty days and forty nights.” It is all Mem, two letters Mem, one is open and the other closed, and the point of Yod extended through their middle, creating the combination Mayim [Mem–Yod–Mem, water].

Once The Zohar explained the extension of the Mochin of Nukva in Achoraim and Panim in general, it explains the three lines of Nukva in four Behinot [discernments]: Taamim, Nekudot, Otiot [letters], and time. First, it explains them with respect to the Otiot. It says that the meaning of Peh Vav of “And I fell down,” and the Yod in the middle of the two letters Mem in the word “water.”

When the Nukva is in her Katnut, without Mochin, she is built in the letter Bet, where her north side is broken open implying that she lacks the Mochin of the north side, which is Bina. When ZA begins to build her, he first extends to her the Mochin of his left line, the Mochin from the point of Shuruk. Then it is considered that the Vav extends from the left line of ZA to the Nukva, who is in the shape of Bet, and fences her north side.

Now she is considered the shape of the Mem that is closed from all directions. The Bet of Beresheet is a point in his palace, Nukva de ZA. It was said about her, “A locked garden is my sister, bride, a locked spring, a fountain sealed up.” She is sealed in the letter Vav because when the Vav extends to the Nukva, the letter Bet, what is found is that her previously being Bet, she has now become a closed Mem, which is a wine kept in its grapes.

This means that the extension of the Mochin of the left line of ZA is considered the letter Vav, which fences the breach of the north side of the Bet, and becomes a closed Mem, since those Mochin extend from the point of Shuruk, which is a hidden light before it receives the illuminating garment of glory. This is why the Nukva is blocked and can no longer illuminate to the lower ones. However, because there is no absence in the spiritual, it is considered that the previous form of the Nukva, the letter Bet, remains now, as well, once she has become a closed Mem, and becomes the right line in her, as though the Hassadim are extended from the right line of ZA. But because of the Mochin of the left, which are in the form of closed Mem [], the Bet on the right receives the form of the Mem, but not a blocked, but only an open Mem [].

Thus, now she has two lines: the right line is a Mem that is open in Hassadim, and the left line is a closed Mem that does not illuminate. The right line is an open Mem, forty days, and the left line is a closed Mem, forty nights. As long as the lines do not unite with one another, both are still regarded as lacking wholeness, which is called “falling.” Therefore, when Moses extended those two lines—right and left—to the Nukva, he said about them, “And I fell down before the Lord as in the first, forty days and forty nights.” And because they lack perfection, he said about them, “And I fell down,” implying falling.

Falling is in the letter Peh, in the two letters Mem—the open and the closed—which are Peh (80) in Gematria, in whom there is falling. It is so because everything is a matter of Peh Vav that Moses talked about in the words, “And I fell down.” Thus, the two lines—Vav of the left line of ZA, who makes the two letters Mem, Mem [] days and Mem [] nights, which are Peh—are still considered falling because they lack the unification of right and left. [] [] Yod [], a point in the middle, became water. Therefore, we must extend the point of Yod between the two letters Mem. This is the middle line extended over the Masach of the point of Hirik.

This creates the combination “water,” indicating light of Hassadim, which opens Mochin so they may illuminate to the lower ones from above downward. On the part of Hesed, so the lights of Hassadim may open in the Nukva, we should prolong the prayer forty days and forty nights, and then extend Yod in their middle. Then the Hassadim in the right line of Nukva illuminate and appear. This explains the three lines of Nukva in the letters: the open Mem being the right line, the closed Mem is the left line, and the letter Yod between them is the middle line.

210) In the holy name, HaVaYaH ascends on the fourth playing [singing of a tune] of the Taamim. We should prolong in playing this movement in the Revii [fourth] over the name HaVaYaH in the blowing. The place to be brief is on the side of Gevura, in the movement of Shevarim [pieces], where there is the playing of Tvir in the Taamim. Medium means that they neither prolong nor are they being brief. This is the Trua [trumpeting], the middle pillar, the middle line, the playing of Shalshelet [chain] in the Taamim.

It explains the three lines of Nukva, how they are implied in the Taamim. The Revii [fourth] in the Taamim is the right line, light of Hassadim. For this reason, we must prolong with the name HaVaYaH punctuated with this Taam [singular for Taamim]. In the blowing of the Shofar, it is the Tekyia [blowing], which implies right, Hassadim, since the light of Hassadim is the place where one needs to prolong. The Tvir in the Taamim is the left line, Gevura. Hence, we must be brief in her. In the blowing of the Shofar it is the Shevarim [pieces], implying Gevura.

The Shalshelet [chain] in the Taamim is the middle line, which decides and unites the two lines—right and left, short and long—with one another, thus becoming medium, including both. For this reason it is neither long nor short, and it is the middle pillar, the middle line. In the blowing of the Shofar it is the Trua [trumpeting], implying the middle line, the playing of Shalshelet in the Taamim. This is why the middle line is called Shalshelet [chain], as it is like a chain to both of them, to the right line and to the left line, for it ties them and unites them in the shekel of the sanctuary.

211) Corresponding to the Revii [fourth] in the Taamim, which ascends in its tune, there is the point of Holam in the Nekudot [punctuation], Hesed. The Shevarim [pieces] are Tvir in the Taamim, corresponding to the point of Shva in the punctuation. On Revii one should raise one’s pitch, and on Tvir one should lower the pitch, as it is Gevura. In Aramaic and in the holy tongue, Tvir means Shevarim. Because the pitch needs to be lowered, it is regarded as a broken voice, which is called Shevarim or Tvir.

The trumpeting [Trua] is the middle line, called Shalshelet, Yod, extending between the two letters Mem of forty days and forty nights. It is Segolta in the Taamim, where through the middle line, Trua, and Shalshelet and Yod, the right line appears in full, which is called Segolta in the Taamim.

213) Zarka, Makaf [dash] Shofar, going Segolta. Zarka means that the Nukva is thrown [Zorek means throwing] to that place from which she was taken, which is Ibur–Yenika–Mochin de Achoraim before AVI built her. Makaf [dash] Shofar is an extension of Ibur–Yenika–Mochin de Panim by raising her to Ima, who is called Shofar. Makaf means conjunction [in grammar]. Shofar is Ima. Going Segolta is disclosure of light of Hassadim on the right line of Nukva, since the Mochin de Panim go and disclose the Segolta de Taamim in all its wholeness. That Zivug of going Segolta is done in secret, for in the lower Divinity it is said, “And her voice will not be heard.”

The point of right is Holam, the line of Hesed, the Lord is king. The point of left is Shuruk, Shva, the line of Gevura, the Lord was king. The middle point is Hirik, the deciding line, the Lord will be king.

He explains the three lines in past, future, and present tenses:

The right is the Lord is king, with Segol, present, since the illumination of the right is the place in which it was said to prolong, to extend it down to this world. This is why it is implied with a king punctuated with Segol [Melech], present, since the corporeal ones do not touch the past or the future, but only the present moment.

The left—of which it was said to be brief because its illumination is hidden and does not reach down to this world—is implied in “Was king” [Malach], punctuated with Kamatz. This means that He was king in the past, and the lower ones cannot touch the past, hence they must be brief.

The middle point, the deciding line—will be king in the future—is medium, and it is guaranteed to reach this world at the end of correction.

The Revii [fourth] in Taamim is to raise the pitch.

The Tvir [aramaic: broken] in Taamim is to lower the pitch.

The Shalshelet [chain] in Taamim grips the two lines like a chain and unites them with one another, and then extends their illumination down like the Revii in the Taamim, with which the melody is prolonged in the word. It is a single point, like the Holam. The Shalshelet, which unites the two lines with one another, extends the illumination of the Revii of Taamim from above downward to this world, meaning the disclosure of illumination of Hassadim on the right lines.

There is no point in Nekudot [points/punctuation] that does not have its corresponding one in the Taamim. Opposite Segol in the Nekudot is the Segolta in the Taamim. Opposite Shva is Big Zakef in Taamim. In all of them you will find Nekudot corresponding to the Taamim, to anyone who knows the hidden secrets. By that he is telling us that there are different relations in comparing Nekudot to Taamim, for which one cannot compare them unless he knows the hidden secrets.

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

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

184) If the prayer is incomplete, several harm-doing angels chase it, as it is written, “All her pursuers overtook her.” This is why we pray, “And He is merciful, will atone an iniquity and will not destroy, and He numerously subsides His anger and will not evoke all of His wrath,” corresponding to the four Klipot: 1) “Will atone an iniquity” corresponding to SAM and the serpent. 2) “Will not destroy” corresponding to the Klipa called “destroyer.” 3) “And He numerously subsides His anger” corresponding to the Klipa called “anger.” 4) “And will not evoke all of His anger” corresponding to the Klipa called “wrath.”

We pray that those four Klipot will not chase after the prayer. Several harm-doing angels hang down from those four Klipot. They are seven appointees, and seventy are hanging in them, and those seventy appointees slander in every firmament through which the prayer passes, and then 700,000,000 (seven hundred million) harm-doing angels hang down from them.

185) If the prayer rises in completeness, which is in a Talit of Mitzva and in a Tefillin on the head and arm, it is written about them, “And all the people’s of the earth shall see that the name of the Lord is called upon you.” The name of the Lord is a head Tefillin, and anyone who sees the name HaVaYaH on the head in a prayer, which is the name ADNI, quickly runs away, as it is written, “A thousand will fall at Your side, and ten thousand at Your right.”

186) Because Jacob saw in the spirit of holiness the pressure in the last exile at the end of days, it was said about him, “And Jacob was very much afraid and distressed.” He divided the holy nation in the exile into three Behinot [discernments], as it is written, “And he put the handmaids and their children first,” upfront, in the exile of Edom. “…and Leah and her children after, and Rachel and Joseph last.”

It is so because three Behinot are discerned in the Partzuf Nukva de ZA: 1) Her HBD HGT from Chazeh and above. This is Leah. 2) Her TNHY from Chazeh and below, which is Rachel. 3) Her Malchut, which is considered the handmaids, since Malchut de Nukva is called “the end of days,” meaning the end of the Sefirot, for the Sefirot are called “days.” To correct her, Israel suffer the exile of Edom.

Also, the children of Israel divide by the three Behinot in the Nukva: the children of Leah, the children of Rachel, and the children of the handmaids. “And he put the handmaids and their children first.” They are the first in the exile in Edom because the grip of the Klipot is primarily in them, as they are from Malchut of the Malchut. However, the first two Behinot, which are the sons of Leah and the sons of Rachel, are corrected in and of themselves, but suffer because of the flaw in the third Behina, Malchut de Malchut, for all three Behinot are ten Sefirot of a single Partzuf.

Those three Behinot are of the value of NRN because the children of the handmaids are considered Nefesh, the children of Leah, HBD HGT de Kelim with NR of lights, are considered Ruach, and the children of Rachel, in the sense that they complement the ten Sefirot in the Kelim TNHY from Chazeh and below, are considered Neshama.

And because he later saw their meagerness and affliction, he said and prayed for them, “And I shall return to my father’s house in peace,” meaning that they will be rewarded with being redeemed and arriving at the Temple. He prayed for them that He would give them bread to eat and clothes to wear, so the Klipot would not grow strong over them and arrest their abundance.

187) David said about Divinity, about that exile, “Hungry, and weary, and thirsty in the desert,” for he saw her desolate and dry, and felt for the affliction of Divinity. Although David himself is from Chazeh and above, for he is from the children of Leah, the matter of the exile in Edom relates to Malchut de Malchut from Chazeh and below. He sympathized with her affliction and prayed for her although she is not his own Behina.

After he saw Israel returning in repentance with joy, he set up ten kinds of psalms, in the last of which he said, “A prayer for David, ‘Lend Your ear, O Lord, and answer me, for I am poor and meager.’” He saw that all the prayers that are with a tune were received late by the King, and would not enter Him until the prayer of the poor entered. This is why he placed the prayer of the poor before all the prayers.

It is so because after Israel repented and raised MAN through Torah and good deeds, returning ZON PBP [face-to-face] because the construction of the Partzuf of Nukva was completed, then David set up ten kinds of psalms corresponding to the ten Sefirot de Nukva.

It is presented that there are three Behinot in the ten Sefirot of Partzuf Nukva: Leah, Rachel, handmaids. During the 6,000 years, only Leah and Rachel, who are her nine Sefirot, can be corrected in full. But the handmaids, who are her Malchut, will be fully corrected only at the end of correction. This is why that Malchut is called “the end of days.” It therefore follows that he corrected only nine kinds of psalms with the proper completeness, corresponding to Leah and Rachel. But the tenth one, corresponding Malchut, David could not correct as it should be.

At the end of all of them David said a prayer, “For I am poor and meager.” It is so because at the end of them all, opposite Malchut, he could not correct her and properly say a psalm with a proper tune. This is why he said a prayer without a tune. He said that in this Behina he is poor and meager and cannot extend to her any abundance because she is about to be corrected only at the end of correction and not before.

Yet, she still has some correction during the 6,000 years prior to the end of correction in a clothing of Mitzva. Moreover, before that last Behina receives that beginning of her correction, no correction will be made in the first nine of Malchut. He saw that all the complete prayers that are with a tune, meaning the nine kinds of psalms that correspond to the first two Behinot of Nukva, Leah and Rachel, which are fit to receive their entire correction during the 6,000 years, as well, are still belated to enter the King and will not enter to receive their correction before the third and last Behina, her Malchut, called “a prayer for the poor,” enters first to receive the beginning of her correction in a clothing of Mitzva.

It is written, “A prayer for the poor when he wraps.” The poor envelops and detains all the previous prayers until his prayer enters, the prayer of the poor. “Wrapping” means detaining, as it is written, “The wrapped ones were Laban’s.” This is why the prayer of the poor comes before all the prayers, and this is why it was said, “A prayer for the poor when he wraps.” Because he must enter first, he detains the others.

188) The prayer of the poor is the evening prayer, the Nukva, when she has her own authority. It is so because then the Nukva is without her husband. And because she is without her husband, she is poor and dry without abundance, and she is under the domain of any person, meaning that anyone enslaves her with his ways and deeds. This is the seed of Jacob, who are in the domain of all the nations of the world, for all the nations enslave them under their authority. It is similar to the evening prayer, for as the Nukva is considered the evening prayer, it is in the domain of any person, likewise, the seed of Jacob are in the exile in the authority of the nations of the world.

There are three prayers—morning, afternoon, and evening. The first two prayers correct the first two Behinot of the Nukva, her first nine, which are fit to receive their own corrections, hence they are a Mitzva. The evening prayer is permission, as it is a correction of the third Behina of the Nukva, her Malchut, who has no correction during the 6,000 years. This is why she is considered her own authority without her husband because she has no Zivug with her husband until the end of correction.

189) The Sabbath prayer is charity for the poor, as we learn, “Sun on a Sabbath, charity for the poor.” ZA is called “the sun.” On Sabbath, he has a Zivug PBP with the Nukva, like upper AVI, and then Behina Gimel of the Nukva, her Malchut, receives her abundance, too, although not because she is then complete in and of herself, for she is not completed prior to the end of correction. Rather, because of the complete lights of upper AVI that illuminate on the Sabbath day, the abundance reaches Behina Gimel, too, although she is unfit.

This is why the abundance that she receives is called “charity,” indicating that she herself is unfit for the abundance, but that she is sustained by others, as we learn, “Sun on a Sabbath, charity for the poor.” What Behina Gimel de Nukva receives from the sun on Sabbath, ZA, is only as charity because prior to the end of correction she is still unfit for that great abundance.

This is why a person should make himself as a poor man at the king’s gate in the Standing Prayer of all six weekdays, for Divinity, to feel for the affliction of Divinity, as did David, and to be wrapped in a wrapping of Mitzva, the Talit with Tzitziot [pl. of Tzitzit], like a poor man. And with the Tefillin, he should be like a meager man at the king’s gate, which is ADNI, which has the same count as Heichal [palace], since ADNI in Gematria is 65, as the count of Heichal.

The Nukva is called ADNI, and divides into three Behinot. In the first two Behinot, she is considered the Heichal of the king, for ADNI in Gematria is Heichal. In the third Behina, she is considered the king’s gate, for it is impossible to come into the king’s palace, ZA, except through the king’s gate. Likewise, a man should wrap himself with a Tzitzit like a poor man, and with a Tefillin, like a meager one, to extend from the start the beginning of the correction for Behina Gimel de Nukva—the prayer of the poor who detains all the prayers and all the corrections.

This is why in that sense she is like a gate; she is the beginning of the entrance to the palace, as it is written, “ADNI [Lord], open my lips,” for in the correction of Behina Gimel the lips open and it is possible to begin to pray the rest of the prayers and not before. Afterwards he will extend to the Nukva all of her corrections, which are needed for her first two Behinot, which are the actual palace.

190) When a person opens his mouth on the weekdays, in the evening prayer, the eagle comes down to receive with his wings the night prayer. That eagle is called Nuriel. He is called Uriel on the part of Hesed, and he is called Nuriel on the part of Gevura, as he is a burning fire, as it is written in Daniel, “A river of fire comes out before him.”

191) In the morning prayer, the lion comes down to receive the prayer in his arms and in his wings. There are four wings to each animal, and this is Angel Michael. In the afternoon prayer the ox comes down to receive the prayer with his horns and with his wings, and this is Angel Gabriel.

A prayer is the Nukva. Through our prayers, we bring her near for a Zivug with her husband, ZA. The three prayers correspond to her three lines: the morning prayer is the right line, Hesed; the afternoon prayer is the left line, Gevura; and the evening prayer is the middle line, Tifferet. Abraham established the morning prayer, Hesed, Isaac the afternoon prayer, Gevura, and Jacob the evening prayer, Tifferet.

The Nukva does not rise to the Zivug by herself. Rather, there are four animals that carry the throne, the Nukva, to the Zivug with ZA: a lion, an ox, an eagle, and a man. This is above Chazeh de ZON. Below Chazeh de ZON they are Shinan [acronym: Shin–Nun–Aleph–Nun, representing Ox, Eagle, Lion, Man]. In the three prayers of the weekdays, the lower animals, Shinan, carry the Nukva for the Zivug. On the Sabbath, the upper animals, from Chazeh and above, carry her to the Zivug, and those three lower animals—lion, ox, and eagle—are called Michael, Gabriel, Uriel, and Nuriel.

In the morning prayer, the lion comes down to receive the prayer. This is Angel Michael. It is so because in the morning prayer is the Zivug of the right, Hesed. This is why the lion comes down to receive the prayer and raise it for a Zivug because lion is Hesed and the angel Michael. In the afternoon prayer, the ox comes down to receive the prayer. This is Angel Gabriel, since in the afternoon prayer is the Zivug on the left line, Gevura. This is why the ox comes down, to receive the prayer and raise it for a Zivug, since the ox is Gevura and Angel Gabriel.

In the evening prayer is the Zivug on the middle line, Tifferet, only from the Gevura of the middle line, called Nuriel, and the eagle comes down to receive the prayer and raise it for a Zivug, which is the middle line, Tifferet, but in Nuriel in the eagle, not in Uriel in the eagle, since at night is the time of Dinim in the eagle, while the Gevurot come from Behina Gimel de Nukva, which is a prayer for the poor when she is in a domain without her husband. These Gevurot do not mitigate so she is fit for a Zivug unless with the Gevurot above, which come from the point of Hirik in Bina, the left side of Tifferet, the Masach de Hirik on which the level of Hassadim comes out, deciding between the two lines, right and left.

Angel Uriel is extended from the level of Hassadim in it, and Angel Nuriel is extended from the force of the Din in the Masach. Therefore, the evening prayer is not mitigated to become fit for a Zivug unless by Angel Nuriel because his Gevurot have already been mitigated in Bina, in Midat ha Rachamim. It is written about him, “As an eagle that stirs up his nest.”

192) On Sabbath, the Creator comes down in three patriarchs, HGT, from Chazeh de ZON and above, to receive with them the only daughter, the prayer, the Nukva. On the Sabbath day, the upper animals, HGT, above the Chazeh, carry the Nukva for a Zivug. Thus, the Creator, ZA, receives the only daughter with three fathers, HGT, the upper animals. This is the secret of the Sabbath, who is an acronym, Shin, Bet–Tav. The three lines in the letter Shin [] imply the three patriarchs, HGT, since the Creator accepts the prayer—the Sabbath, His only daughter—in three patriarchs, meaning in the three upper animals from Chazeh and above, who are called “upper Merkava.”

At that time the upper animals, called HaVaYaH, start and say, “Lift up your heads, O gates … that the King of glory may come.” Behina Gimel of the Nukva is called “the king’s gate.” She receives her full completeness on the Sabbath day, as we learn, “Sun on a Sabbath, charity for the poor.” This is the meaning of the animals carrying the throne for a Zivug saying at that time, “Lift up your heads, O gates,” that they are perfected with the perfection of Behina Gimel, called “a gate,” and the illuminations extending from her are called “gates.”

193) At that time, seven palaces open: 1) Love, 2) Fear, 3) Mercy [Rachamim], 4) Prophecy in terms of the illuminating mirror, 5) Prophecy in terms of the mirror that does not illuminate, 6) Tzedek [Justice], 7) Din [judgment]. They correspond to the seven Sefirot HGT NHYM: love opposite Hesed, fear opposite Gevura, Rachamim opposite Tifferet, the illuminating mirror opposite Netzah, the mirror that does not illuminate opposite Hod, Tzedek opposite Yesod, and Din opposite Malchut.

There are seven Sefirot HGT NHYM in Nukva de ZA, each contains all, and each of them contains HGT NHYM. The Sefira Malchut in each is a palace, which is why Nukva has seven palaces. Only the first two Behinot of Malchut are a palace, but her Behina Gimel is the palace gate. Therefore, on weekdays, when there is no correction at all to Malchut’s Behina Gimel, all seven palaces have closed and hidden gates. Only on the Sabbath day, when the correction reaches Behina Gimel, too, all the gates are corrected and the palaces open.

194) It is said about them that Beresheet [in the beginning] has the letters of Barah [created] Sheet [Aramaic: 6], six palaces. Elokim is the seventh palace because the whole correction of the Sabbath is due to the ascent of Nukva to Bina when she receives her lights. For the correction of the seven palaces of the Nukva, Bina was also set up with seven palaces, implied in the verse Beresheet Barah Elokim [In the beginning God created], for on the Sabbath day they illuminate to the seven palaces of the Nukva.

There are seven palaces from Chazeh downward, and seven palaces from Chazeh and above. Those seven palaces of Bina, implied in the verse, “In the beginning God created,” were established in her in doubles, seven palaces above the Chazeh, and seven palaces below the Chazeh. It is likewise in each Partzuf. Those seven doubled palaces are discerned in the general five Partzufim of Atzilut, in AA who includes them. There are seven palaces above Chazeh de AA, in AVI, who clothe him there, and there are also seven palaces from Chazeh de AA and below, in ZON, who clothe him there. All that applies to the general, applies also in every detail. This is why there are seven doubled palaces in each Partzuf—seven from Chazeh and above and seven from Chazeh and below.

Opposite them are seven voices in the psalm, “Give to the Lord, O sons of gods,” and the 18 mentions, the 18 names HaVaYaH that are in it, in which the Creator roams in 18 worlds, as it is written, “The vehicles of God are myriads, thousands upon thousands,” which are 180,000 worlds. Opposite the seven palaces below and the seven palaces above in Bina—who are upper AVI, as it is written, “In the beginning God created”—there are their opposites in ZON, too, implied by the seven voices and 18 mentions in the psalms, “Give to the Lord, O sons of gods.” Seven voices imply the seven palaces from Chazeh de ZON and above, and the 18 mentions imply the seven palaces from Chazeh de ZON and below.

The Sefirot from Chazeh and above, HGT, are primarily the middle line, Tifferet. The Sefirot from Chazeh and below, NHY, are primarily the middle line, Yesod. This is why the seven palaces from Chazeh and above, are considered to be in Tifferet, and the seven palaces from Chazeh and below in Yesod, called “the one who lives [18 in Gematria] forever.” The seven voices in the psalm, “Give to the Lord,” imply the seven palaces above, in Tifferet, since Tifferet is called “a voice,” and the number 18 mentions indicates Yesod, called “the one who lives forever.” This is why it says that 18 mentions imply the seven palaces below, in Yesod, called “lives” [consisting of Het–Yod (18)].

This is why it was said that the 18 mentions are 18 names of HaVaYaH that are in it, in which the Creator roams in 18 worlds. In the seven palaces below the Chazeh, ZA gives through his Yesod, called “18 worlds,” since the seven palaces below stand in Yesod de ZON, as it is written, “The vehicles of God are myriads, thousands upon thousands,” which are 180,000 worlds, since all the Behinot from Chazeh down are a Merkava to the Behinot from Chazeh and above. This is why the seven palaces are called “The vehicles of God,” as they are a Merkava to Bina, Elokim, in the seven palaces above, Yod–Hey.

“Myriads, thousands upon thousands” imply 18,000, since myriads are 20,000, “thousands” are 2,000, “upon thousands” means that they are gone [in Hebrew the words have almost the same letters in a different order], indicating 20,000 minus 2,000 that are gone, thus 18,000. Hence, the vehicle of God is seven palaces below the Chazeh, 18,000, as this number implies Yesod, “the one who lives forever,” and they are 180,000 worlds.

There are several guards of the gates by the palaces, who receive the prayer. Each prayer enters only by measure and weight. A measure is VAK, light of Hassadim in completeness. Weight is GAR, since they are drawn by the Shekel of the sanctuary and the prayer is accepted only by extending Mochin in VAK and in GAR. If the measure and weight are not complete, the prayer is not accepted.

195) There is no one to stand before the gate of prayer, to prevent it from being accepted. It is written about it, “They shall not be put to shame for they speak with their enemies at the gate.” “At the gate” is the king’s gate, the gate of the palace, since the grip of the Klipot is primarily at the gate, Behina Gimel. This is why if he extends the Mochin in measure and weight, it is written about him, “A thousand may fall at Your side, and ten thousand at Your right; it will not approach you.” That is, all the Klipot and the slanderers flee and depart from the gates of prayer, and then the prayer is accepted.

A righteous who extends Mochin is regarded as struggling with the Klipot and chasing them away from the king’s gate. This is why the text implies in regard to him, “They shall not be put to shame for they speak with their enemies at the gate,” since the prayer is a Mitzva, and it is Divinity, Nukva de ZA. The Torah is the Creator, ZA, and there must not be a cessation between them for they need to chase away the Klipot that separate the Creator from His Divinity, as it is written, “The quarrelsome separates the champion.” This is done by extending Mochin in measure and in weight.

The Torah and the Mitzva should be elevated through fear and love because all the positive and negative Mitzvot [commandments to act or to avoid action respectively] depend on the name HaVaYaH, as it is explained that the number of the letters Shin–Mem–Yod, which is 350, along with the number of the letters Yod–Hey, which is 15, add up to 365, which are the 365 negative Mitzvot. And the number Zayin–Chaf–Reish–Yod, which is 237, with the number Vav–Hey, which is 11, add up to 248, which are the 248 positive Mitzvot. Thus, there are 365 and 248 in the name HaVaYaH, 365 in Yod–Hey, and 248 in Vav–Hey. Therefore, all 613 Mitzvot depend on the name HaVaYaH.

It is so because upper AVI—Yod de HaVaYaH, GAR de Bina—are fear. YESHSUT—Hey de HaVaYaH, ZAT de Bina—are love. Therefore, when the Mochin de ZON come only from YESHSUT, Hey de HaVaYaH, it is considered that love preceded fear. And when they also come from upper AVI, Yod de HaVaYaH, it is considered that the fear preceded love, since Yod is fear and Hey is love. Thus, fear preceded love.

ZA, the Torah, and Nukva, the Mitzva, must be raised with fear and love to upper AVI, with fear preceding love, for then the positive and negative Mitzvot are included in the name HaVaYaH, as it is written, “This is My name forever, and this is My remembrance for all generations.” “My name” with Yod Hey is the 365 negative Mitzvot, and “My remembrance” with Vav Hey is the 248 positive Mitzvot. Thus, the 365 negative Mitzvot, fear, are implied in GAR, Yod–Hey, and the 248 positive Mitzvot, love, are implied in VAK, Vav–Hey.

But if they do not raise the ZON up to AVI, but only up to YESHSUT, who is love, then the 365 negative Mitzvot are still not included in ZON because they are above, in upper AVI, who includes only 248 positive Mitzvot. When the 365 and 248 rose to AVI, they have all 613—365 from upper AVI, and 248 from YESHSUT.

196) There are 248 words in the Shema reading. They were given from love and from fear in the letter Hey de HaVaYaH. In the Shema reading, we extend only Mochin de VAK, which are only from YESHSUT, Hey de HaVaYaH, in which love precedes fear. Therefore, there are only 248 words there opposite the 248 positive Mitzvot, which is love. The 365 negative Mitzvot do not illuminate in them because they are in the letter Yod. For this reason, they set up to first bless the Shema reading, “Who chooses His people, Israel, with love,” indicating that we extend only the love in the Shema reading, which is 248 positive Mitzvot. Also, those 248 positive Mitzvot are included in Abraham because Abraham is 248 in Gematria, love, and it is written about him, “The seed of Abraham, who love Me.”

197) Tefillin are called Oz [strength], since they were given from fear to the left, and this is the name, “The fear of Isaac.” This is so because all the slanderers come up there to demand all the Dinim in the worlds. This is why the verse, “And by the arm of His strength,” applies to the Tefillin, since Yod–Hey are fear and Vav–Hey are love, and it is written, “Love the Lord, all His followers,” which means extension of Mochin de VAK, Vav–Hey.

The Shema reading is love, and 248 positive Mitzvot in the letters Vav–Hey. Likewise, Abraham is 248 in Vav–Hey. But Tefillin is Mochin de GAR, 365 negative Mitzvot in Yod–Hey, the fear in Yod–Hey, left line, the fear of Isaac. All the slanderers and the Dinim in the world have a grip only in the left line.

It follows that Abraham is Vav–Hey, Isaac is Yod–Hey, but Tifferet, HaVaYaH, includes everything. The middle line includes the two lines: Abraham, Vav–Hey, and Isaac, Yod–Hey. This is why it is written about Jacob, “And behold, the Lord stood over him,” and it is not written so in Abraham and in Isaac because Jacob is Tifferet, who includes everything, as he is the middle pillar, and when he is called Jacob he includes the quality of Abraham, Vav–Hey, and the 248 positive Mitzvot. Afterwards, when he is called “Israel,” indicating that he rose and clothed the Yod–Hey, too, and includes the entire name HaVaYaH, GAR and VAK, then the name HaVaYaH is regarded as being filled with Alephs, for were it not filled with Alephs, Israel would not be able to clothe the Yod–Hey.

The Zohar says in several places that the right line extends from the point of Holam, from MI de Elokim, which is GAR, and the left line extends from the point of Shuruk, from the letters ELEH of Elokim, which is VAK. But here it says that the right line, Abraham, is VAK, Vav–Hey de HaVaYaH, and the left line, Isaac, is GAR, Yod–Hey de HaVaYaH. It is so because there is a big difference between the Mochin being in their place and their extension through engagement in Mitzvot, for here it relates to the engagement in the 613 Mitzvot to extend complete Mochin to ZON, GAR and VAK. Through engagement in 248 positive Mitzvot, the love of Hesed is extended from the right line, the quality of Abraham, which has merit since no Dinim grip them. This is why we can extend them even before we are completed with the 365 negative Mitzvot.

In relation to the presence of these Mochin de Hassadim in Bina, although the Hassadim are in GAR de Bina, when they are extended down to the souls of the righteous, whose wholeness depends entirely on the illumination of Hochma, these Mochin de Hassadim are still considered for them as only VAK, Vav–Hey de HaVaYaH, without a Rosh, for the Yod–Hey de HaVaYaH is missing in them.

However, through engagement in great care in the 365 negative Mitzvot, we extend illumination of Hochma from the left line, the fear of Isaac, which extends from the point of Shuruk that is drawn to GAR, to Yod–Hey de HaVaYaH. These Mochin are Tefillin called Oz [strength], and it is written on them, “A tower of strength is the name of the Lord,” as well as “And all the peoples of the earth shall see that the name of the Lord is called upon you, and they will fear you.”

Thus, now the Mochin have been completed for the souls in illumination of Hochma, GAR. For this reason, the souls could not receive these Mochin as long as they are on the right and on the left because the lower ones receive only from the middle line, Tifferet, Jacob, when he has only Mochin de VAK. He is Israel when he obtains the GAR, as well, and then the Mochin extend from him to the souls of the righteous. It is written only about Jacob, “And behold, the Lord stood over him,” and not over Abraham or Isaac.

The meaning of the name HaVaYaH filled with Alephs is that Israel came up in the thought to be created, where “thought” has the letters Het–Shin–Bet Mem–Hey [in Hebrew], adding up to 45, HaVaYaH filled with Alephs, and the holy name is in it. Bina is called “thought,” and it was said about her that Israel, ZA in Mochin de Gadlut, came up in the thought, Bina, to be created, to receive his Mochin. Bina is called “thought” as she is the letters Hashav [“thought” in past tense] Mem–Hey, implying the count HaVaYaH filled with Alephs, which is 45 in Gematria. The filling of Alephs implies the corrections that were corrected for ZON in Tzimtzum Bet by which ZA could rise to Bina to receive her Mochin. Without them, he would not be able to rise up there. This is why Bina received the name, “thought.”

Because of Jacob, Israel in Gadlut, it is written, “And God created the man in His own image,” since once ZA received the Mochin de Gadlut in the name Israel, called Tzelem [Tzadik–Lamed–Mem], it was said about him, “created,” for being the middle line, the Mochin to the souls of the lower ones flow from him because they cannot receive from the edges—right and left, Abraham and Isaac.

198) Sons, life, and nourishments are drawn to the lower ones only from the middle pillar, called “My son, My firstborn, Israel.” He is also called “the tree of life,” and in Daniel, he is called “A tree in which there is food for all.” For Divinity, who is only in the lower ones, Israel below are considered her life, Divinity’s, and the Torah is considered her nourishments. The prayer, regarded as the offering that brings Divinity to a Zivug with ZA, it is said about her in exile that she says to ZA her husband, “Give me sons.”

He explains the matter of sons, life, and nourishments. The middle pillar, Israel, bestows upon Divinity for the lower ones. The bestowals of life to Divinity are the lower children of Israel, who draw their lives from Divinity, and the giving of the secrets of Torah for the lower ones is considered the nourishments of Divinity. The prayer, which is her Zivug with ZA, extends sons, who are souls, for the lower ones. It is written about her, “And she said to Jacob, ‘Give me sons.’”

199) Divinity is an offering of the Creator when he receives for her on the right, on the left, and in the body. His unification with her is through the righteous Yesod, called “a token,” and it is the token of Tefillin, the token of Sabbath and good day. The two Zivugim of ZA with Divinity are for sons, life, and nourishments: 1) To impart life and nourishments through right, left, and body, which is through the three lines HGT. 2) For begetting sons, the souls of the lower ones, which is only in his unification with her through righteous Yesod, called “token.”

The first Zivug indicates that ZA is lacking new NHY de Gadlut, for which it is considered a Zivug from HGT. At that time he can give to the souls only life and nourishments. The second Zivug is when he attains new NHY de Gadlut. At that time the Zivug is through NHY, who are primarily Yesod, and he is fit for begetting sons, meaning bestowing of souls.

When the prayer, Divinity, rises to ZA, she must be included with him in all ten Sefirot, since there is no Kedusha in less than ten, which is his Kedusha, his blessing, and his unification. This is so because there are three Zivugim to the Nukva with ZA: 1) Zivug NHY, which is called “unification,” 2) Zivug HGT, which is called “blessing,” and 3) Zivug HBD, which is called Kedusha.

When she unites with him in these three Zivugim, she receives from all ten Sefirot, HBD HGT NHY de ZA, and this is why we pray to the Creator in several degrees and several Sefirot, for we need to unite Divinity in three kinds of Zivugim so she receives from each of the ten Sefirot de ZA.

When a person wishes to raise up the prayer, he must raise her in order to unite her in three Zivugim, in all the movements, in Taamim and in Nekudot, since the letters are horses and the Nekudot [points] are horsemen riding them, and the Taamim are the arms of war. If the serpent wishes to slander the prayer, we must throw the sling-stone against him. The meaning of the Taamim Zarka, Makaf [dash] Shofar, going Segolta, as is said below in the words of Rabbi Shimon.

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

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

177) “Let us make man in our image, after our likeness.” The friends interpreted it to the ministering angels saying this verse to the Creator. Rabbi Shimon told them, “Since the angels know the present and what was to be, they knew that the man would sin, so why did they want to make the man, for they said, ‘Let us make man’?”

178) Moreover, the angels Aza and Azael were slandering the creation of man, since when Divinity told the Creator, “Let us make man,” they said, “What is man, that You should know him?” Why do You wish to create the man when You know that he will sin before You with his wife, who is darkness, since light is the male and darkness is female, who is from the left line, considered darkness of Beria?

After the Gadlut of ZON that they obtained during the six days of creation, when they rose and clothed upper AVI, ZON elicited Adam HaRishon. The order of his creation was first in Katnut, then in Gadlut, the same as all the works of creation came out. In the verses, “Let there be light,” “Let there be a firmament,” “Let there be lights,” the diminutions that brought the Katnut came out. In the verse, “And there was light,” “And God made the firmament,” “And God made the two [great] lights,” their Gadlut came out, returning the letters ELEH.

Similarly, here in the verse, “Let us make man,” there was a diminution where the Nukva lowered her letters ELEH to BYA, by which the Nukva diminished into VAK without a Rosh, and with her all the angels, who are her hosts. In the verse, “And God created the man,” the Gadlut came out.

The friends said that He called the groups over groups of high angels, sat them before Him, and told them, “I wish to create a man.” That is, the ZON were diminished into VAK, and with them all the angels of above when He wished to create the man. They implied it in the words “Sat them before Him,” since sitting indicates diminution of level, for the level is complete only during standing, but in sitting, the level shortens. Thus, all the angels were diminished into VAK without a Rosh.

This is why all the angels were excited and asked about the nature of this man for whom You have diminished us. He told them, “The man, who was created in our image, his wisdom will be greater than your wisdom.” That is, once the ZON return the letters ELEH to their degree, the worlds BYA will rise along with them to Atzilut, and the man will attain NRN de Atzilut, which is immensely higher than the angels. Then all the angels will rise thanks to him to Atzilut, as it truly was on the sixth day prior to the sin. And when the angels heard it, they immediately agreed to his creation.

This is why the friends said that the angels themselves agreed and said, “Let us make man” in this verse, since the Creator told them that through him, they will all attain ascension to Atzilut. And Rabbi Shimon told them about it, “Since they knew what was to be, that he would sin and would lose all the Mochin de Atzilut once more, and would fall back to BYA, and all the angels with him, why did they agree to make the man, since they would lose more than they had gained at the time?

“Moreover, Aza and Azael were slandering the creation of the man. The angels knew that they would sin, so Aza and Azael promptly slandered and announced that the man would sin. Still, all the angels agreed. At that time Divinity said to them, ‘That thing that you are slandering, you will fall by it,’ as it is written, ‘And the sons of God saw the daughters of the man that they were good, and took for them women from all that they chose,’ and Divinity dropped them from their Kedusha.

“And why did Aza and Azael not agree with man’s creation, as did all the high angels? All the Mochin de Gadlut that come out during the 6,000 years are not from GAR de AB, but from VAK de AB. Know that those angels, Aza and Azael, extend from Achoraim of the inner AVI that operated in Nekudim, who are GAR de AB that were concealed and do not appear during the 6,000 years.

“It therefore follows that this reply that the Creator replied to all the high angels, that the man, who is created in our image, his wisdom will be greater than your wisdom, for which they all agreed to be diminished during the saying, ‘Let us make man,’ that reply was not at all sufficient for Aza and Azael because since their essence is from GAR de AB, then all the great Mochin of Adam HaRishon, even the Mochin from before the sin, do not belong to their essence at all, for they were all only from VAK de AB. For this reason, they would not gain anything by the man’s creation, which is why they were unlike all the high angels and slandered the creation of the man because they did not want to be diminished for his creation.

“They increased their slandering even more after he sinned. After the Creator created the man and he sinned, Aza and Azael came before the Creator and said, ‘We have something to say to You: The man that You have made sinned before You.’ Because of their slandering, the man was delayed in his repentance, which is why it was said, ‘That thing that you are slandering, you will fall by it,’ for because of your slandering the man will be deprived of repenting right after the sin, and the daughters of the man will come out uncorrected, and you will eventually fornicate after them.”

179) The friends told him: “Rabbi, in the end, Aza and Azael did not lie in their words. Divinity should have replied to them, at least answer their slandering because it was true that the man would sin because of the Nukva, as Aza and Azael said, for it is written, ‘The woman whom You have given with me gave me of the tree and I ate.’”

He replied to them: “So said Divinity: ‘You, Aza and Azael, came to slander before me more than all the hosts of above. If you were better than the man in your deeds, you would be right to slander him. But the man will sin with only one woman, and you with many women. Thus, your sins are more numerous than the sins of people, as it is written, ‘And the sons of the God saw the daughters of the man that they were good.’ It did not say, ‘The daughter of the man,’ but ‘The daughters of the man,’ many daughters. Moreover, Adam sinned, and I have already prepared for him repentance to correct what he had sinned, since repentance preceded the world. But to angels, repentance does not help at all.’”

Divinity gave them two answers: 1) It is not for you to slander whatsoever because you are worse than the man. 2) If the man should sin, I have prepared for him the correction of repentance in advance, and he will correct what he had sinned.

180) The friends replied to him: “Why then is all that? Meaning, if the whole reason for the creation of man is that he can repent and correct his corruption, then what is all that for? It would have been better not to create the darkness in the Nukva, and the man would not sin to begin with.”

Rabbi Shimon replied to the friends: “Were it not so, that the Creator created the good inclination and the evil inclination, which are light and darkness, there would not be Mitzvot and transgressions for Adam de Beria. But Adam [the man] was created from both, from light and darkness, which is why the writing says, “See, I have set before you this day life and good, and death and evil,” meaning this is why there are Mitzvot and transgressions in man, and the choice has been prepared for him, to choose between good and evil.”

They replied to him: “What is all that for? It would be better if the darkness were not created and there would not be reward or punishment for man, rather than being created, sinning, and causing all those many corruptions that he has caused by his sin.”

181) He said to them, “It was right to create him in light and in darkness because the Torah was created for the man, for punishment to the wicked and reward for the righteous are written in it, and there cannot be reward and punishment unless in Adam de Beria, who consists of light and darkness, as it is written, ‘He created it not a waste, He formed it to be inhabited.’ That is, the world was not created to be in chaos, in darkness, for the wicked. Rather, ‘He formed it to be inhabited,’ to give a good reward to the righteous.

“The reward is the obtainment of the Torah, as it is written, ‘For the earth shall be full of the knowledge of the Lord,’ since the Torah and the Creator are one. And if the man were not created in light and darkness, in which choice between good and bad and reward and punishment are possible, it would not be possible for that good reward that is received in the Torah, and for which it was created, to be revealed to the righteous.”

The friends told him: “Indeed, we heard now what we have not heard thus far. Now it is clear that the Creator did not create something that He does not need.”

182) Moreover, the Torah de Beria, in whom there are light and darkness, reward and punishment, is a clothing of Divinity. If man were not destined to be created, Divinity would be without a clothing like one who is poor without clothes. Because of that, anyone who sins is as though he stripped the clothes from Divinity, and this is the punishment of the sinful person.

183) Anyone who keeps the Mitzvot of the Torah, it is as though he dresses Divinity with her clothes. This is why they interpreted the verse that is said about the Talit [a prayer shawl] and the Tzitzit [the “fringe” attached to four-cornered garments, including the Talit], “For that is his only covering, it is his garment for his skin; in what shall he lay?” This relates to the exile, for then Divinity was stripped from her clothes by Israel’s sins and it was said about her, “In what shall he lay?”

The darkness of Beria is darkness of Ima, ZAT de Bina, clothing AA from his Chazeh to the Tabur. They are called “lower AVI.” It was said above that upper Ima had an appellation whose number is 86, like the number of Elokim, and that appellation is light and darkness. And because of that darkness in that appellation, Aba said that Adam de Beria would sin, as Adam de Beria is the light of the upper clothing.

The darkness of Beria, which makes Adam de Beria sin, is the appellation of upper Ima. The darkness of Ima is a clothing for the upper light because that darkness is done through the ascent of the restricted Malchut to the place of Bina, Ima, and the letters ELEH, Bina and TM de Ima, descended to the place of the Nukva. Also, Bina and TM de Nukva descend to NRN of people, and Ima remains in MI de Elokim, KH de Kelim and VAK without a Rosh of lights. Also, the Nukva was darkened in VAK without a Rosh, and she is the darkness that was created in the appellation of Ima.

However, Ima did that on purpose, since by raising MAN from the Torah and good deeds of the lower ones, Ima then returns her letters ELEH and the name Elokim is completed in her. Also, the Nukva, who clothed the letters ELEH, rises with them to Ima, returns her letters ELEH, and the name Elokim is completed in her, as well. Then NRN of people also rise with the letters ELEH of the Nukva to the place of Ima, where they receive the Mochin in Ima.

Therefore, these letters ELEH are considered the upper clothing since they rise from the place of the lower one to the upper one, clothing the upper one once more, as they were prior to their fall to the place of the lower one. This is why the Mochin that the lower one receives upon his ascent with them to the upper one is called “light of the upper clothing,” since he receives the light through those letters ELEH that returned and became clothing for the upper one.

It was said above that people cannot receive the upper light unless through clothing. It was said that Adam de Beria would sin, that he is a light for the upper clothing because if the lower ones corrupt their works, the upper Zivug stops and the letters ELEH de ZON fall to BYA once again, to the place of Klipot. The letters ELEH de Ima fall to the place of ZON, and the darkness in the upper ones comes out again, since they return to VAK without a Rosh. Thus, the man causes diminution and blemish to Adam de Beria because he receives the light of the upper clothing, and through the sin the clothing—the letters ELEH—returns and he falls into the Klipot.

The Torah de Beria is a clothing of Divinity, since the Torah and good deeds in which Adam de Beria engages elevate the letters ELEH of Divinity from BYA to Atzilut and become her clothing. Also, Ima returns her letters ELEH with the Nukva, raises them to her place, and receives the great Mochin in the place of Ima. Thus, the Torah de Beria becomes a clothing for Divinity.

It was said that repentance preceded the world. It is so because the world had to be created in the darkness of Beria, to lower the letters ELEH from the degrees, which causes darkness in the world. The man sinned because of the darkness, and repentance had been prepared for him. Through the repentance, he returns the letters ELEH, and the light—which is the purpose of creation—is extended to the world.

If the man were not destined to be created and there would not be the matter of raising the letters ELEH from BYA to Atzilut, Divinity would be without clothes, like a poor man, without the great Mochin de Ima, for by raising her letters ELEH from BYA she can rise to Ima with the letters ELEH de Ima and receive the Mochin from her. If the man were not created, the Nukva would not have Mochin and she would be considered poor. Thus, all the clothes of the Nukva are only because of the darkness of Ima, which is the darkness of Beria.

Darkness is the black in the Torah, the ink in her letters. Light is the white in the Torah, the parchments on which the letters are written. When the light clothes in darkness, it is written about the Torah, “I am black and beautiful.” When the light—the white in the Torah—departs there, the Torah says, “Do not see me that I am swarthy.”

ZA is called “Torah.” His Mochin are the light of Torah, the white in her. The clothes of the Mochin, the darkness of Ima, are the letters ELEH de Ima, the black in the Torah. When the Mochin de Ima clothe in darkness—the letters ELEH in her—ZA says, “I am black and beautiful,” since those clothes are the reason for all his Mochin. But when the light departs from the clothes and the clothes fall from Ima once again, as do the clothes of ZON, their letters ELEH fall to BYA once again. Then ZA, the Torah, says, “Do not see me that I am swarthy,” since then the Klipot cling to his black, as he is in BYA and devoid of light.

If he is rewarded, it becomes a potion of life to him, since all the Mochin of one who engages in Torah extend to him through the black in the Torah, and the black becomes clothing over the white.

If he is not rewarded, it becomes a potion of death to him because then the Mochin depart from their clothes and the clothes fall into the Klipot and become a potion of death to him.

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

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

168) Who is it who said, “See now that I, I am he, and there is no God with Me”? The one who says the verse is the cause of all the causes. And the one who is called “the cause of all the causes” is not above all the causes, but a cause among the rest of the causes.

The degrees hang down from one another by cause and consequence, where each lower one is caused and results from its superior. A cause means operator; a consequence means operated. This indicates that the lower one has nothing except what it receives from its upper one.

The friends who heard, understood the words of Rabbi Shimon, who calls Partzuf AK “the cause for all the causes,” above the worlds ABYA. Rabbi Shimon calls Partzuf Atik de Atzilut “the cause of all causes,” who is a consequence of AK, and a cause for all the Partzufim ABYA. Rabbi Shimon rejected them, for each of those causes will do nothing before it receives permission from the cause above it, as is explained in the verse, “Let us make man,” that Ima cannot do anything without permission from Aba. So it is in every cause and consequence—every lower one has no strength to do anything unless it receives the strength from the upper one.

169) The verse, “Let us make man” certainly relates to two, for each lower one said to the superior above it, “Let us make man.” The lower one does not do anything without receiving permission and saying of that Partzuf that is above it. Likewise, its superior does not do anything until it receives an advice from his friend above him, so that each and every Partzuf from the Partzufim of Atzilut said, “Let us make man” to his superior, and the superior to the superior of the superior, for every novelty and emanation comes from Ein Sof and cascades through the degrees until it comes to its place.

The cascading is considered here that each lower one says, “Let us make man” to his superior when he receives from him the soul of man, to pass it on to the ones below him. But for a Partzuf called “the cause for all the causes” there is no similar above or below, as it is written, “And to whom will you liken Me that I should be equal, shall be said, ‘holy’?” He said the verse, “See now that I, I am He, and there is no God with Me,” from whom to receive counsel, such as every lower one said to its superior, “Let us make man.”

170) All the friends rose and said to Rabbi Shimon, “Rabbi, give us permission to speak in this place.” They said to him, “Did you not clarify above that the cause of causes said to Keter, ‘Let us make man’?” The friends understood in the words of Rabbi Shimon that the cause for all causes is AK, who is the Keter of all the worlds and above whom there are no degrees because he is the first degree that was emanated from Ein Sof. They also thought that the cause of causes is an appellation for Atik de Atzilut. But afterwards, when he said that each degree said to the one above it, “Let us make man,” it follows that the cause of causes, Atik, also said to AK, Keter, “Let us make man.”

And that verse, “See now that I, I am He,” the friends knew that it relates to Atik. This is why they asked him “How come Atik said, ‘And there is no God with Me,’ from whom to receive counsel, since he can receive counsel from Keter, who is AK, as Rabbi Shimon said that each consequence said to its cause ‘Let us make man?’” Rabbi Shimon told them, “May your ears hear what your mouths speak. Did I not tell you that there is he who is called by the name “the cause of causes,” and he is not the one called ‘the cause for all causes,’ for the cause for all the causes has no other from whom to take counsel, since he is unique, preceding all, and no one partakes with him?”

171) This is why he said, “See now that I, I am He, and there is no God with Me,” from whom to receive counsel, because he has no other, no partner, nor a calculation. There is one in partnering, such as a male and a female, of whom it is written, “But ‘One’ I called him.” But he is one without a calculation and without a partner. This is why he said, “And there is no God with Me.”

Explanation: He taught them to understand that he was speaking of the first giver to the worlds, of whom there is no higher. In that sense, Atik is the cause of all the upper ones because AK, who is above Atik, is not considered a giver because he is established in Malchut de Tzimtzum Aleph, and that Malchut was concealed in Rosh de Atik, there is no Zivug on her, and the worlds do not receive from her prior to the end of correction. For this reason, Atik was established in fissuring and not fissuring, which is in between AK and ABYA. This is why Atik is considered the first giver to the worlds, of whom there is no higher, since the worlds cannot receive anything from AK.

But at the end of correction the Malchut of Tzimtzum Aleph that was concealed in Rosh de Atik will appear and receive a Zivug from Atik, and give to the worlds ABYA. Then it is written about her, “The stone that the builders loathed has become the cornerstone,” since Malchut is called “a stone,” and as she is concealed in Rosh Atik without a Zivug, wherever this Malchut appears, Dinim and punishments extend from her. This is why the builders loathed her. But at the end of correction. when she receives the Zivug there in Rosh Atik, she will appear and it will be seen to all that she was the cornerstone.

Then Atik will say as it is written, “See now that I, I am He and there is no God with Me.” Rabbi Shimon interpreted “There is no God with Me,” from whom to receive counsel, because He has no other, no partner, nor a calculation. For during the 6,000 years, AA is regarded as Keter of the world of Atzilut, and Atik is completely hidden due to the concealment of Malchut de Tzimtzum Aleph, on whom there is no Zivug. The Zivug is only in regard to the fissure, which is Malchut that is associated with Midat ha Rachamim, where the first Partzuf that came out on that associated Malchut is AA, who lacks Malchut de Tzimtzum Aleph, and who received the associated Malchut. This is why he is the one who gives to all the Partzufim of Atzilut. That is, he receives from Atik and gives to Atzilut, and Atik himself is not known prior to the end of correction.

At the end of correction, when the verse “[And she] became the cornerstone” appears, it is said, “See now that I, I am He.” Malchut is called “I.” And because Malchut de Tzimtzum Aleph will receive the great Zivug, it will be revealed in the world that “I” in the 6,000 years who was associated with Midat ha Rachamim, and her Atzmut [self] was hidden, “I am He,” meaning “I” of Tzimtzum Aleph, the disclosure of Malchut’s Atzmut. “And there is no God with Me,” meaning I have no other from whom to take counsel for the “I” that is revealed in the 6,000 years needed a second degree, Bina, from whom to take counsel, meaning correction.

But now I do not need counsel from another because I am complete in all my needs for myself, and not associated, meaning I am no longer associated with Midat ha Rachamim because my Din is sweet by the sweetness of the wholeness. “…nor a calculation.” The Masach that is associated with Midat ha Rachamim of Bina is called “calculation” because Heshbon [calculation] comes from the word Machshava [thought/contemplation], where the Bina mitigates the Masach. She says that henceforth she does not need that calculation anymore, meaning the mitigated Masach.

This is why it was said that there is one in association, such as a male or a female, of whom it is written, “But ‘One’ I called him.” It is so because prior to the correction, Malchut was associated with Midat ha Rachamim, such as ZA and Nukva, who are called “sun and moon,” where through the association with Midat ha Rachamim they received the Mochin of the 13 qualities of Rachamim, which is one. Then it was said about ZON, “But ‘One’ I called him,” as it is written, “He is one and His name, One.” But he is one without calculation and without association. Now Malchut herself is one without calculation, which is a mitigated Masach, and without the association of Midat ha Rachamim, as it is written, “On that day the Lord will be one and His name One,” since the moon does not need to be included in ZA, as it is written, “He is one and His name One.” Rather, the moon would become an illuminating essence by herself in One. This is why He is one, the sun, and His name One, the moon, since the light of the moon will be as the light of the sun.

The friends all rose and prostrated before him and said, “Happy is the man whose Master agrees with him, to disclose hidden secrets that were not revealed even to the holy angels.”

172) He said to them, “Friends, we should complete the verse, for there are several secrets hidden in this verse, ‘I will put to death and make alive,’” meaning through the Sefirot, since life extends from the right line and death extends from the left line. But if both do not agree in the middle line, the judgment that they are three together in a seat does not hold. That is, the judgment is upheld only when there are three lines together.

Although life extends to the righteous from the right line, and death extends to the wicked from the left line, it is only once the middle line comes and decides between them, clothing the lines in one another. However, prior to the decision of the middle line there is existence neither for life—which extends to the righteous from the right line—nor to death, which extends to the wicked from the left line, since the lines are disputed—once the left wins toward the Din, and once the right wins toward the Hesed, without permanence and persistence.

173) Sometimes the three of them agree to pass judgment, and the stretched out hand will come to welcome the returning. Yad [hand] is Yod–Dalet (14) letters—four letters in simple HaVaYaH, and ten letters in HaVaYaH with a filling. The four letters of the simple HaVaYaH are Yod–Hey Vav–Hey, implying the Sefira Keter. The ten letters in HaVaYaH with a filling are Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, implying the Sefira Hochma.

In Katnut, the three Sefirot Bina and TM descend from the Nukva to BYA and to the Klipot and remain only in two Sefirot, KH de Kelim. Then the Nukva is implied in the name Yad [hand], implying the two Sefirot KH, in whom there are 14 letters, four in Keter and 10 in Hochma. Then the three of them agree to pass judgment, and even the right line agrees to the judgment because there are only 14 letters in each line from KH and his Bina and TM fell to the Klipot.

Then the Klipot acquire 28 letters of the filling of filling, implying the Kli of Bina and TM included in her, which is the power to make the lower ones sin, and also to punish them. Those two are one, as we learn, “He is the devil, he is the evil inclination, he is the angel of death,” for he is the one who makes one sin, and he is the one who ascends and slanders, and he is the one who descends and takes his soul. Thus, the sin and its punishment are one.

Through MAN and repentance and good deeds, the Nukva raises her Bina and TM back from the Klipot, and they clothe the souls of the lower ones who repented. Afterwards she lowers the Masach from NE to the Peh, raises Bina and TM to Atzilut together with the souls, is completed in ten Sefirot, and receives Mochin de Gadlut for the souls of the lower ones who are attached to the Kelim Bina and TM that rose to her.

“And the stretched out hand will come to welcome the returning.” The matter is clarified from its beginning, that from the beginning, the Nukva was diminished to staying in those 14 letters, which are KH of each of her lines, only to later welcome the returning in repentance and to raise them to Atzilut, for it was not possible to give Mochin de Gadlut to the lower ones anyway.

This is why Divinity is called “right hand” on the part of the line of Hesed, and “left hand” on the part of the line of Din, and “the hand of the Lord” on the part of the middle line, the line of Rachamim. Only 14 letters remained in each line from Nukva in Katnut, KH in each line, while Bina and TM of each one fell into BYA. When he repents, those 14 letters save him from the Din. That is, after the Nukva lowers the Masach below Hochma to its place as before, and raises Bina and TM back to her, they also rise with them through repentance and receive Mochin de Gadlut, which is the light of Rachamim.

But when the cause for all the causes sentences, the hand is not stretched out to welcome the returning. Rather, it is to the contrary, as it is written, “And there is none that can deliver out of My hand.” Meaning, all this relates to the darkness of Ima. But in the darkness of Tzimtzum Aleph, which is concealed in Atik, who is called “the cause for all the causes,” as we learn, “And the wicked shall be put to silence in darkness,” then “There is none that can deliver out of My hand.”

174) “See now that I, I am He, and there is no God with Me. I will put to death and make alive.” “I” is said three times in this verse. There are three times Aleph in the beginning of the words, and three times Yod at the end of the words, since the beginning of the word Ani [I] is Aleph and the end of the word is Yod. The three letters Yod imply the name SAG, which is the filling of the name HaVaYaH, Yod–Vav–Dalet Hey–Yod Vav–Aleph–Vav Hey–Yod, which are SAG (63) in Gematria. There are three letters Yod in it, and the three letters Aleph imply the filling of the name HaVaYaH in the number MA (45)—Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph—which are MA in Gematria, in whom there are three letters Aleph.

We should also explain the words, “See now that I, I am He.” At the end of correction, when the name BON, the Nukva, returns to being as the name SAG, as it is written, “See now that I,” who was included and receiving thus far only from the name HaVaYaH filled with Alephs, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, in which there are three letters Aleph, implying ZA, now at the end of correction, “I am He,” in HaVaYaH filled with SAG, in whom there are three letters Yod, implying upper Ima. The intimation, three times “I” in which there are the fillings of the two HaVaYaH relates to that. The three letters Yod de SAG and the three letters Aleph de MA are as it is written, “And the light of the moon shall be as the light of the sun.”

There are also three letters Vav in the verse [in Hebrew]—“And will make alive,” “And I,” “And there is no”—which are also implied in those two names SAG, Yod–Vav–Dalet Hey–Yod Vav–Aleph–Vav Hey–Yod, and MA, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, meaning there are three letters Vav in each. Vav implies ZA, indicating that it, too, is included in those ascents that are implied in the two names. However, it amounts to HaVaYaH filled with AB, Yod–Vav–Dalet Hey–Yod Vav–Yod–Vav Hey–Yod, upper Aba.

175) The words, “See now that I, I am He” apply to the Creator and His Divinity, ZA and his Nukva. “I” is Divinity. “He” is the Creator, who is called Vav–Hey–Vav. In the future, at the end of correction, the Nukva will say, “See that I,” Vav–Hey–Vav are one, as it is written, “And the light of the moon shall be as the light of the sun,” meaning that the Nukva is equal to ZA.

“And there is no God with Me” refers to other gods, SAM and the serpent, for then it will be revealed that SAM and the serpent never separated between the Creator and His Divinity, as it is written, “By the mouth of two witnesses … shall he that is to die be put to death,” which applies to SAM, who was dead from his beginning and was but a servant to hurry the redemption of our souls.

This is the meaning of “I will put to death and make alive.” I will put to death with My Divinity the one who is guilty, and I will make alive with my Divinity the one who is innocent. The Creator’s guidance from the beginning will appear throughout the world, and then, as it is written, “Sinners will cease from the earth, and the wicked shall be no more.” That is, unlike what it seems to us during the 6,000 years, that there is a governance that objects to Kedusha, which are SAM and the serpent, as it is written, “When man rules over man it is to his harm,” then it will appear to all—“I will put to death and make alive” with My Divinity, and there is none else besides Him.

The words, “And there is none that can deliver out of My hand” is 14 letters in the name HaVaYaH, which are four letters of simple HaVaYaH, and ten letters of HaVaYaH filled with Alephs, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, and the 14 letters in the names KOZO BaMOChSaZ KOZO [Chaf–Vav–Zayin–Vav Bet–Mem–Vav–Chaf–Samech–Zayin Chaf–Vav–Zayin–Vav]. That is, the three lines called three hands because in each line are the 14 letters of the name. There are 14 letters HaVaYaH Elokeinu HaVaYaH [the Lord our God, the Lord] on the right line. There are 14 letters KOZO BaMOChSaZ KOZO on the left line, and there are 14 letters from the simple HaVaYaH and from the filled HaVaYaH in the middle line.

Those are the names HaVaYaH Elokeinu HaVaYaH and KOZO BaMOChSaZ KOZO, and the two lines that extend from Holam and Shuruk, and they are GAR. But the middle line extends from the Hirik, VAK without a Rosh, which is extended over the Masach de Behina Aleph. This is why there are 14 letters there—simple HaVaYaH and filled HaVaYaH—implying KH de Kelim and Ruach Nefesh of lights. Bina and TM de Kelim are missing, which are the 28 letters of the filling of filling in HaVaYaH: Yod–Vav–Dalet Vav–Aleph–Vav Dalet–Lamed–Tav, Hey–Aleph Aleph–Lamed–Peh, Vav–Aleph–Vav Aleph–Lamed–Peh Vav–Aleph–Vav, Hey–Aleph Aleph–Lamed–Peh.

It is so because the filling of the filling of Yod is Yod–Vav–Dalet Vav–Aleph–Vav Dalet–Lamed–Tav, and the filling of the filling of Hey is Hey–Aleph Aleph–Lamed–Peh, and the filling of the filling of Vav is Vav–Aleph–Vav Aleph–Lamed–Peh Vav–Aleph–Vav, and the bottom Hey is Hey–Aleph Aleph–Lamed–Peh, as it is written, “The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation.” It is so because there are only 14 letters in the middle line. Therefore, there are only Yod–Hey there, lacking the letters Vav–Hey, which are 28 letters of the filling of the filling. All that is because the Lord has war with Amalek. This is the prayer of Moses, as it is written, “And now let the power of the Lord be great,” meaning let the 28 letters be extended to the 14 letters and the name HaVaYaH will be completed with ten Sefirot de Kelim and NRNHY of lights.

“And there is none that can deliver out of My hand” is the 14 letters in the name HaVaYaH, referring to those two hands, which are 14 letters in the middle line, which is deficient of GAR. This is why she avenges the wicked. The 14 letters on the left line, which are KOZO BaMOChSaZ KOZO, which are also Dinim, and she avenges the wicked and they disclose the complete unification. In the future, all will see that there is none that can deliver out of My hand because they had brought the end of correction.

It is all true, both the first interpretation and the second interpretation, and also what the friends said in explaining the verse. But what was said above, that the upper cause, the cause of all the causes, is the one who said, “I, I am He, Atik de Atzilut, when the Zivug of the hidden Malchut appears, as the cornerstone. That secret was not given to all the sages and prophets, meaning it was given only to a chosen few among them.

176) There are several causes, degrees, that are hidden and unknown. Rather, they are clothed and assembled into the Sefirot, and the Sefirot are Merkavot to them. Like a Merkava [chariot/assembly] that discloses the presence of the one who rides it, the Sefirot reveal the degrees clothed within them.

The degrees hang down and emerge from one another by way of cause and consequence, where each lower one is affected by its superior and exists through it. There are causes that are hidden from the lower ones. These are the first three Partzufim, AA and AVI. It is so because the disclosure begins from YESHSUT onward, and he says about those first three, “There are several hidden causes and they are unknown.” Rather, they clothe in the Sefirot, which are YESHSUT and ZON that become a Merkava for them, appearing within them like a rider who is revealed only in his carriage.

Those first three are hidden from the thoughts of people, as it is written, “For one higher than the high watches, and there are higher than they.” The lights are polished by one another, where every one that is higher than the other is also more polished. And those who receive are darker than the ones above them, from whom they receive. That is, each one that is lower than the other is darker than him. And although with regard to the lower one, he is considered a sparkling light, with respect to the upper one, he is regarded as darkness, because so the degrees gradually diminish from one another. But the cause of all causes, there is no light that can stand before him, for all the lights darken and quench before him

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

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

159) In the verse, “And God said, ‘Let us make man,’” there is a secret revealed only to those who fear Him. That elder of the elders started and said, “Shimon, Shimon, who is it who said, ‘Let us make man,’ and of whom is it written, ‘And God said’? Who is that name ‘God’ here?” As Rabbi Shimon heard that he was calling him Shimon and not Rabbi Shimon, he said to his friends, “This must be the Creator, of whom it is written, ‘And the ancient of days [Atik Yomin] is sitting.’ Therefore, now is the time to disclose that secret, for there is a secret here that was not permitted to be disclosed, and now it means that permission to disclose has been given.”

It is known that the secrets that were revealed to the sages of The Zohar were by attainment of the lights of the upper degrees by instilling. There are Panim and Achoraim [anterior and posterior respectively] in them, meaning concealment and disclosure. According to the extent of the Panim of the degree, so is the extent of its Achoraim. The instilling of the Achoraim is a calling and an invitation to instill the Panim. This is why by the measure of the concealment of the Achoraim that they attained, they knew the measure of disclosure that they were about to attain.

As Rabbi Shimon heard, he was calling him Shimon and not Rabbi Shimon. This means that the instilling of the Achoraim, which is a calling, was so strong that he lost all his degrees and became a simple person, Shimon from the market. By that, he recognized that it was a calling and an invitation for very high attainment of Panim.

This is why he promptly said to his friends, “This must be the Creator, of whom it is written, ‘And the ancient of days [Atik Yomin] is sitting,’” of whose degree there is no higher. And he said, “And now it means that permission to disclose has been given,” meaning that now it was seen that he obtained permission to disclose that high secret. This is what is implied in those two questions, “Who is it who said, ‘Let us make man,’” and which name of Elokim was said in this verse—Elokim of Bina or Elokim of Malchut?

160) Rabbi Shimon started and said, “It is as though a king had many buildings to build and had a craftsman, but that craftsman did not do anything without the king’s permission, as it is written, ‘And I was beside Him as a master craftsman.’” A king is certainly upper Hochma, Aba. The middle pillar, ZA, is a king below. Elokim is the craftsman above, upper Ima. Elokim is the craftsman below, Divinity of below. Because there are two Behinot of a king, there are two Behinot in the craftsman, which is the name Elokim. The craftsman of Hochma, who is the king above, is Ima, called Elokim, and the craftsman of Tifferet, who is the king below, is Divinity of below, the Nukva, who is also called Elokim.

We need to thoroughly understand the two questions. The first question was, “In all the utterances of the work of creation, ‘And God said’ is considered AVI, where Aba says and Ima does. Here it is written, ‘And God said, ‘Let us make man,’’ meaning that Aba, who is the sayer, also partakes in the doing, which is impossible.” This is why he asked “Who is it who said, ‘Let us make man.’” It cannot also be said here that Aba said, “Let us make,” since no making extends from Aba because Aba is considered a potential, and Ima as actual execution.

The second question was that all the names Elokim that are said in the work of creation are Ima, and it is known that the souls of people are offspring of ZA and Nukva. This is why he asked, “Who is that name Elokim here?” Elokim here is said for the creation of man. It cannot be said that he is Ima because the soul of man does not extend from Ima, but only from the Nukva.

This is why he explains and said, “It is as though a king had many buildings to build and had a craftsman.” He compares AVI to a king and a craftsman from whom the whole of the work of creation was emanated. Yet, as AVI are a king and a craftsman above, in relation to all the degrees of ZON de Atzilut, ZA and Nukva are a king and a craftsman below, in relation to NRN of people and the worlds BYA.

It is so because ZA and Nukva cannot create souls of people unless they ascend and clothe AVI, and the lower one who ascends to the upper one becomes like him. Therefore, when Nukva elicited the soul of Adam HaRishon, she was at the degree of Ima, in the name Elokim, and ZA at the degree of Aba. This settles the second question that he asked, “Who is that name Elokim here?” In fact, it is the Nukva de ZA, but since she ascended and clothed Ima, she is like Ima. Below he explains the first question.

161) A woman has no permission to do anything without her husband’s permission. All the buildings in the way of Atzilut, meaning in the world of Atzilut, Aba would say only in a saying to Ima, “Let it be so and so,” and it was promptly done by Ima, as it is written, “And God said, ‘Let there be light,’ and there was light.” “And … said” means the owner of the building, Aba, said to Elokim, “Let there be light.” The owner of the building—Aba—said, and the craftsman—Ima—promptly did. So it was in all the buildings, the degrees that emerged in Atzilut. Aba would say, “Let there be a firmament,” “Let there be lights,” and everything was promptly done.

It is so because Aba is the thought and Ima is the act. In the whole of the world of Atzilut there is no Masach. The saying is as the thought, like a person’s thoughts with his organs, for as soon as he contemplates doing, the organs do. This is why he said, and everything was promptly done. That is, there is no Masach that detains anything to divide the saying from the doing. But from Atzilut to BYA there is a stay and delay between saying and doing, to the extent of the Aviut [thickness] of the Masach that parts and divides between them. The saying is regarded as actual saying, meaning Zivug de Hakaa, like the saying of a king to his servants, meaning two bodies, since there is a Masach that divides the world of Atzilut from the world of Beria, and the Zivug de Hakaa on the Masach is regarded as speaking and saying.

162) When he reached the degrees from the world of separation—the world of the divided—to create the soul of man in the world of Beria—and this world is already separated from Godliness and the Kelim there are no longer Godliness—the craftsman said to the owner of the building, “Let us make man in our image, after our likeness,” the opposite of the whole of the work of creation up to the creation of man, in which the owner of the building would say. Here, however, the craftsman was saying. The owner of the building said, “Of course it is good to make man, but he will sin before you because he is a fool, as it is written, ‘A wise son is his father’s joy, and a foolish son is his mother’s woe.’” That is, Aba said that Adam’s sin will not reach him, but Ima, for “A foolish son is his mother’s woe.”

Explanation: In the world of Atzilut there is no Masach. Therefore, He, His life, and Himself are one. And although we discern Zivugim [pl. of Zivug] on the Masachim [pl. of Masach] in Atzilut, as well, it has indeed been clarified that there are two kinds of Malchut: 1) Malchut in the ten Sefirot de Rosh, considered Malchut who mates with the upper light in a Zivug de Hakaa, and regarded as the emanator of that Partzuf; 2) Malchut that ends the illumination, Malchut of the ten Sefirot de Guf.

During Tzimtzum Bet, where a new Sium was made in the middle of each degree through Malchut’s ascent to the place of Bina, the mating Malchut rose to NE, and the ending Malchut to Chazeh of the ten Sefirot de Guf. The Sium of Malchut in NE has no Din and Aviut in them because she is considered the mating Malchut, the emanator. Instead, only the ending Malchut, who stands at the Chazeh, is regarded as a complete Masach, since the force of the Tzimtzum that was at the point of this world rose there in the Chazeh and arrested the light of that degree. That ending Masach that rose to the Chazeh is the Parsa between Atzilut and Beria, who ends all the Partzufim in Atzilut.

Thus, all those Masachim in the world of Atzilut, prior to the Parsa, are only from the mating Malchut, who is not regarded as a Masach at all. Moreover, she is the emanator through her Zivug with the upper light for that degree that she is in. This is why there is no real Masach in the whole of the world of Atzilut but only in the Parsa below it, who is the Malchut that ends all the degrees in Atzilut. Thus, all those Zivugim de Hakaa on the Masachim in the world of Atzilut are not actual saying, which are applied in two separate bodies, for it is not a real Masach to separate them. Rather, it is regarded as a thought because saying relates also to thought, such as “And he said in his heart.”

This is why Aba is a thought, saying. And the craftsman, Ima, brings the thought into action right away. A male and a female are like Kli and light. Aba is considered the upper light, and Ima is considered the carrier of the Masach on which the upper light mates. Although Aba, who is the upper light, strikes the Masach de Ima to emanate each level in Atzilut, this Hakaa [beating] is not Hakaa, called “saying with the mouth,” which is done in two separate bodies, but like a person with his thought, that as soon as he thinks, his organs do, since there is no Masach to separate the degrees into two separate bodies.

For this reason, when he reached the degrees from the world of separation, the world of the divided, the craftsman said to the owner of the building, “Let us make man.” It is so because the saying of Aba, who is the upper light in Atzilut, has already stopped at the Parsa that ends Atzilut, which separates the three worlds BYA into bodies that are separate from Atzilut. For this reason, no thought helps here, being the saying of Aba, but an actual Zivug de Hakaa, called “saying of Ima,” done between two bodies by beating lip to lip, which is actual speaking that is separated and heard from a body to another body.

This is why Ima said to Aba, “Let us make man,” since the light of Ima, light of Hassadim, can part and come to the world of the divided, to the soul of Adam de Beria, but not the light of Aba, who is light of Hochma, which illuminates only in the world of Atzilut and stops its illumination above the Parsa. Thus, why did she say to Aba, “Let us make man,” if his light is not imparted upon Beria? The answer is that a woman has no permission to do anything without her husband’s permission. This is why Ima said, “Let us make man,” for she was given permission from Aba to illuminate to him and elevate him from Beria to the world of Atzilut.

This is why the owner of the building said, “Of course it is good to make man, but he will sin before you because he is a fool,” since Adam de Klipa is called “a fool.” He would seduce the man to extend for him the light of Atzilut to BYA, to the Klipot, and then the man is called “A foolish son,” as he clings to a fool.

You should know that upper AVI are both called Aba, and YESHSUT are both called Ima. This is why Aba said, “He will sin before you,” since people have no root in AVI whatsoever, but only in YESHSUT, who is Ima, hence man’s sins do not reach Aba at all, only Ima.

163) Ima said, “Because his sins depend on Ima and not on Aba, I want to create him in my image,” as it is written, “And God created the man in His own image.” It does not write here, “In our image,” since she did not wish to include Aba in him.

Upper AVI were established in Man’ula [lock], Malchut de Tzimtzum Aleph, on whom there is no Zivug. YESHSUT were established in Miftacha, Malchut that is mitigated in Bina. This is the meaning of Ima’s saying, “I want to create him in my image,” in Miftacha, and he will have none of Malchut de Midat ha Din from Tzimtzum Aleph, who is considered Aba, for then he will be completely separated from the Klipot and will not sin. This is why it is said in The Zohar that Adam HaRishon has nothing of this world because he was entirely from Ima, who is Bina. But from Malchut de Tzimtzum Aleph, who is this world, included in Aba, Adam HaRishon did not have anything, since Ima did not want to include Malchut de Tzimtzum Aleph, who is in Aba.

164) When Adam sinned, it is written, “For your sins was your mother sent away.” The king, who is Aba, said to Ima: “Did I not tell you that he would sin? Why did you create him?” At that time he exiled him and exiled his mother with him. This is why it is written, “A wise son is his father’s joy, and a foolish son is his mother’s woe.” “A wise son” is Adam in Atzilut, who is ZA. “A foolish son” is Adam de Beria, Adam HaRishon, whose soul is from Beria.

165) All the friends arose and said to Rabbi Shimon with bewilderment, “Rabbi, Rabbi, is there such a separation between Aba and Ima that the emanated on the part of Aba will be Adam de Atzilut, and on the part of Ima will be Adam de Beria? After all, both are from the degree of Bina de Atzilut?”

Rabbi Shimon said to them, “Friends, friends, it is not to be interpreted so, since Adam de Atzilut is male and female from the side of AVI—male from the side of Aba, and female from the side of Ima. It is written, ‘And God said, ‘Let there be light,’ and there was light.’ ‘Let there be light’ is from the side of Aba, and ‘And there was light’ is from the side of Ima. That Adam was emanated in two Partzufim that were both attached to one another on the same level. Thus, the male and female that were emanated from AVI were both equal, which shows that AVI are also on the same degree.”

166) But Adam de Beria has neither image nor likeness from AVI. From his root, he has no relation to AVI to receive from them the Mochin of image and likeness. But upper Ima had one appellation that amounts to 86, such as the count of Elokim, and that appellation is light and darkness.

There is the name of the essence, where the name is from the essence of the degree, and there is an appellation, which is a name that is borrowed from another degree. This is why upper Ima, Bina, had a different appellation, Malchut, who was the same number as Elokim. She rose to Bina and took from her the name Elokim. It is so because the Nukva in and of herself does not have that name. Rather, she borrowed it from Ima, and this is why the name Elokim de Nukva is an appellation from Ima.

In that appellation, in the Nukva, there is light and darkness. And because of that darkness in that appellation, Aba said that Adam de Beria would sin. Adam de Beria is the light of the upper clothing, meaning the light of Adam is from a clothing higher than him, who is the Nukva, in whom there is light and darkness, and he would sin because of the darkness in her.

It is so because although Nukva was mitigated in Ima and attained the name Elokim, like her, she still did not lose her own self completely, being Midat ha Din. Rather, her own self was concealed within her and only Midat ha Rachamim of Ima was apparent in her. Thus, there are light and darkness in her. If he is not rewarded, the darkness appears. This is why Aba said that Adam would sin, since Adam was created by the upper clothing, for those Kelim Bina and TM de Nukva that descended to the soul of Adam HaRishon during Katnut became a clothing to the Nukva during her Gadlut, the soul of Adam HaRishon rises with them, and he receives the Mochin de Gadlut through them. This is why he could fail, because of her darkness.

167) That light, which Adam received in the upper clothing, is the light that the Creator created on the first day of the work of creation, in which Adam saw from the end of the world to its end, and afterwards concealed it for the righteous. It was said about it, “Let there be light.” That darkness that is hidden inside the Nukva is the darkness that was created for the wicked on the first day. It is written about it, “And the wicked will be silenced in darkness.” Because that darkness would make that light of the soul of Adam sin, Aba did not want to partake in it when Ima told him, “Let us make man.”

This is why Ima said, “Let us make man in our image, after our own likeness.” “In our image” means in our light. “After our own likeness” means in our darkness, which is a clothing for the light, to separate it from that darkness that was created on the first day, of which it was said, “And the wicked will be silenced in darkness,” for it is not a clothing for the light but makes the man sin. The darkness of Ima is a clothing for the light, like the body, which is a clothing for the soul, as it is written, “You shall clothe me with skin and flesh,” since the darkness of Ima was made by the ascent of Malchut to her to receive Midat ha Rachamim in her, at which time Bina and TM de Ima descended to ZON, and her GAR disappeared.

Ima did that on purpose, to extend Mochin and light to ZON. Thus, the darkness is a preparation and a clothing for the light, since those Kelim, Bina and TM, which descended from Ima to ZON, later became a clothing for Ima, during Gadlut. ZON are attached to that clothing and receive the light through it. This is why it was said that the darkness of Ima is a clothing for the light.

Everyone rejoiced and said, “Happy are we that we have been rewarded with hearing such words that have not been heard thus far.”

This also settles the first question that he asked, “Who is it who said, ‘Let us make man’? for any “And … said” presented in the work of creation relates to Aba, and how can it be that Aba would say “Let us make,” for making is only in Ima? Rabbi Shimon replied that it indeed relates to Ima because Ima said to Aba, “Let us make.”

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