Autor: arhiprofesor

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148) As right and left above the Chazeh—Moses and Aaron—grip and unite in the right and left below the Chazeh, which is Samuel, the middle line of above, Tifferet—Jacob and Moses—grip and unite with the middle line below the Chazeh—Yesod, Joseph. Thus, all the VAK were included and united in one another. The four ends of Moses, Aaron, and Samuel, and the two ends of Jacob and Moses with Joseph. Jacob and Moses are both Tifferet de ZA—the interior of Tifferet is Moses, and the exterior of Tifferet is Jacob. Previously it was said that Moses and Aaron are right and left of above, and here it is said that Moses is Tifferet, since there are many Behinot of Moses.

Jacob is the landlord. When Jacob died, Moses took the house and was with her in his life. There is nothing in which there are no internality and externality, for each degree divides into Kelim de Panim—KH and the upper third of Bina through the Chazeh, where the Parsa is—and Kelim de Achoraim and externality—Bina and TM from the Parsa and below. However, the Kelim de Panim and Kelim de Achoraim are included in one another. Internality and externality can be discerned even in the Kelim de Panim of some degree by itself. The internality is the essence of their degree, the Kelim de Panim, KH or HGT, while their externality is only a Hitkalelut from the Kelim de Achoraim, Bina and TM or TNHYM.

Similarly, there are internality and externality in the Kelim de Achoraim by themselves, where by their Hitkalelut with the Kelim de Panim of above, it is considered their internality, KH through the Chazeh, while their own essence—Bina and TM below the Chazeh—is their externality. It is likewise in each degree and each Sefira.

Moses and Jacob are both a Merkava for ZA de Atzilut. However, Moses is a Merkava for the internality of ZA, Kelim de Panim from Chazeh de ZA and above, and Jacob is a Merkava for the externality of ZA, Kelim de Panim included in Kelim de Achoraim de ZA that stand from Chazeh and below.

Nukva de ZA is entirely from the Achoraim of Chazeh de ZA and below, and she is called “a house.” It follows that Moses, who is a Merkava for the internality of ZA from Chazeh and above, is not in the same Behina as the Nukva de ZA, who is entirely from Chazeh de ZA and below. This is why only Jacob—the externality of ZA, Kelim de Panim included in Chazeh de ZA and below—has equivalence with the Nukva de ZA—Kelim de Achoraim from Chazeh and below. Hence, Jacob is considered the landlord and not Moses, for he is a higher degree than the Nukva de ZA. Also, male and female must be from the same Behina, since a Zivug means equivalence of form.

This is why it was said that Jacob is the landlord, for because he is a Merkava for the externality of ZA, he has equivalence with the Nukva de ZA, who is called “a house.” Jacob is considered her husband. After Jacob died, Moses took the house, the Nukva de ZA, and was with her while he was alive in this world. And although in terms of his spirit he is a Merkava to the internality of ZA and has no equivalence with the Nukva, as long as his spirit was clothed in a body in this world, and any body is entirely from Kelim de Achoraim, he had equivalence with the Nukva de ZA in terms of his body, and caused the Zivug of ZA with the Nukva during his life in this world after Jacob died.

Joseph was righteous through Jacob and through Moses, since Jacob and Moses were both Merkava to Kelim de Panim de ZA, KH or HGT, though one is above the Chazeh and one is below the Chazeh. It is known that there is a Zivug only through the middle line of NHY, Yesod Tzadik [righteous]. For this reason, Jacob and Moses alone could not cause the Zivug of ZA with the Nukva, unless they connected in Joseph, who is a Merkava for Yesod de ZA, and then they could cause the Zivug ZON in a way that Joseph served as Yesod Tzadik for both Moses and Jacob.

149) Jacob took the house, Nukva de ZA, through Joseph, as it is written, “These are the generations of Jacob Joseph,” indicating that they were connected to one another. Also, Moses did not cause a Zivug for the Nukva until he took and bonded with Joseph because when Divinity departed from the exile in Egypt, Moses—the internality of ZA—could not mate with Divinity except through Joseph, as it is written, “And Moses took the bones of Joseph with him.” It is written that he took with him because a body is unfit for a Zivug unless the body first mates with the covenant, Yesod.

In other words, Moses is a Merkava for the Guf de ZA from Chazeh and above, and has no equivalence, called Zivug, with the Nukva. Rather, he must first mate with Joseph, a Merkava for Yesod de ZA, a covenant. This is why Moses took Joseph with him. Because Joseph was connected with him, ZA was using his Nukva as it should be. This is why it is considered that Jacob, Moses, and Joseph come as one, for both Jacob and Moses must bond with Joseph.

150) Jacob died and his body was raised to the holy land. Joseph died and his body was not buried in the holy land, only his bones. Moses was neither, as both his body and bones were buried outside the land.

Jacob was the Nukva’s first husband because Jacob is a Merkava for the externality of ZA, for the Kelim de Panim from Chazeh and below. He has equivalence with the Nukva, who is entirely from Chazeh de ZA and below. This is why he is the first, and true husband of the Nukva. But after Jacob died, the Nukva mated with the internality of ZA, Moses. And while Moses was clothed in a body in this world, for which he had equivalence with her, he was with her properly. He was the Nukva’s second husband.

151) This is why Jacob was raised to the holy land in his entire body, since he is a Guf, meaning because he is a Merkava for the Guf of ZA, Tifferet, included in his from Chazeh and below, as he is Kelim de Panim, which are included in Kelim de Achoraim. But Joseph, only his bones were raised to the holy land, not his body, since the bones are the hosts and camps of above.

There is nothing in which there are no internality and externality. Even Joseph, Yesod de ZA—who is entirely from Chazeh de ZA and below—also has internality and externality, since his Hitkalelut from Kelim de Panim from Chazeh and above is the internality in him, and his own essence is the externality in him. The ten Sefirot KHB TM in the Guf are called Moach, Atzamot, Gidin, Bassar, and Or [marrow, bones, tendons, flesh, and skin respectively]. It follows that Moach and Atzamot, KH, are the internality of Joseph’s Guf, his inclusion in Chazeh de ZA and above. Gidin, Bassar, and Or are the externality of Joseph’s Guf, from his own essence, from Chazeh de ZA and below.

Prior to the end of correction the Klipot have a grip in the Kelim from Chazeh de ZA and below. And yet, they have no grip in those Kelim de Panim that are included in Kelim de Achoraim. For this reason, Jacob, who is entirely a Merkava for the Guf of ZA, for Kelim de Panim included in Achoraim, in HGT that are from Chazeh de ZA and below, in respect to the Achoraim themselves he has only Hitkalelut. For this reason the Klipot have no grip in his entire body, even in the Achoraim included in him, and he was buried in the holy land with his entire body.

But Joseph, as he is a Merkava for Chazeh de ZA and below, only for Yesod, he is kept from the grip only in his internal Kelim, Moach and Atzamot, but in his external Kelim—Gidin, Bassar, and Or—the Klipot have a grip. This is why only his bones were buried in the holy land, as they are kept from any grip of the Tuma’a of the Klipot, but his Gidin, Bassar, and Or were not buried there because the Tuma’a has a grip in them.

This is why Joseph’s bones were buried in the land, but not his body, since the bones are hosts and camps of above. For Moach and Atzamot are from the Hitkalelut with the Kelim from Chazeh de ZA and above, in which the Tuma’a has no grip, for which they were buried in the holy land. But the externality of the body—Gidin, Bassar, and Or—in which the Tuma’a has a grip, could not be buried.

They all stem from the same Tzadik [righteous]. The Behinot from Chazeh de ZA and above are included and stem from Joseph, Yesod Tzadik de ZA, and the righteous Joseph is called “hosts” because the hosts and camps above Chazeh de ZA stem from him. Thus, the Behinot above the Chazeh are included in Joseph, and they are called his Moach Atzamot. This is why Joseph’s bones, which are the hosts from Chazeh and above, were raised to the holy land, which are Moach and Atzamot, for there is no grip to the Tuma’a in them, but Gidin, Bassar, and Or, in which the Tuma’a has a grip, could not be buried there.

152) Moses was outside the land and neither his body nor his bones entered there. But Divinity entered the land after Moses’ death and returned to her first husband, Jacob. Since Moses is from the internality of ZA, he had equivalence with the Nukva only during his life, but not after his demise. Thus, if a female was married to two men in this world, after her death she returns to her first husband. This is why Moses was buried outside the land, since her first husband, Jacob, was in the land and the Nukva belongs only to her first husband.

153) Moses was rewarded in his life with what Jacob was not rewarded in his life because Jacob caused the Zivug of ZA in the Nukva in the upper world only after his demise, but Moses caused the Zivug of ZA with the Nukva while he was alive in this world, but not after his demise. Is that Moses’ drawback that he could not cause the Zivug of ZON after his demise? It is not. Rather, when Israel went out of Egypt, their redemption was from the side of Yovel, which is Bina.

All those 600,000 of the generation of the desert were from the upper world, Bina, and in that way, Bina, they walked in the desert. Not even one from that generation came to the land. Rather, their sons, who were born to them, came to the land, as they are in the correction of the moon, Nukva, and all those who work the land in plowing and sowing are the correction of the moon.

The souls of Israel extend from ZON. Since the Nukva de ZA is mitigated in Bina, regarded as the upper world, the souls of Israel have a root in Bina, too. To bring the children of Israel out of the land of Egypt—for by nature, on the part of ZON, they were not worthy of being redeemed—the Creator extended to that entire generation high souls from the upper world, only from Bina. And through that high root the Creator redeemed them, as it is written, “And He redeemed him from the hand of him who is stronger than he.” From the direct root of the souls of Israel, Egypt’s Tuma’a was stronger than Israel’s Kedusha. But high souls from Bina illuminated for them and redeemed them.

For this reason, when Israel went out of Egypt, it was on the part of the illumination of Bina, who is called Yovel. All 600,000 souls of Israel from that generation extended from the upper world, Bina, and this is why they had the strength to overcome Egypt’s Tuma’a and be redeemed from them. And in that same way, by the illumination of Bina, they walked in the desert. But not even one of them entered the land because the land of Israel is Nukva de ZA, and since they did not have the illumination of the bottom Nukva, they could not enter the land.

But the children of the generation of the desert, who were born to them and extended properly, to be from the correction of the moon, who is Nukva de ZA, entered the land and ate of its crop. All the workers of the land is the correction of the moon because the generation of the desert, who extended from the upper world, were not workers of the land and ate bread from the heaven. Their sons, who extended from the Nukva, engaged in working the land because working the land is the correction of Nukva de ZA, to which the generation of the desert did not belong.

154) Moses extended the Zivug of ZA in the moon, the Nukva, while he was in a body in this world, and was with her as he wished, for he was considered the queen’s husband. But when he passed away from this world his holy spirit rose in the upper ascension and the spirit returned to the upper Yovel, Bina. There, in the world of Bina, Moses clung to the 600,000 souls of the generation of the desert who were his, from his Behina.

This was not so with Jacob, since he did not ascend to Bina, the Yovel, after his demise like Moses. Rather, his spirit went back down to Nukva de ZA for Shmita [remission], which was not so while he was alive. While he was alive, he was not attached to Nukva de ZA, as after his demise, since during his life he had another home, another Nukva. That is, he had a wife in this world during his life, which is why he could not entirely cling to Nukva de ZA, as after his demise.

155) The holy land, in its lower correction, was established through the Nukva of above. That is, the Nukva of above, Ima, is on the holy land, the bottom Nukva, due to the corrections of the lower righteous. This is why they cannot all be together, for Moses and the generation of the desert cannot be together with Jacob and those who come to the land, since those who extend from the upper world, Bina, are all primarily Ruach, while those who extend from the lower world, Nukva de ZA, are all primarily Guf.

This is so because the merit of the Nukva compared to Bina is as a body compared to spirit. For this reason, the souls that extend from them are also like that. It is improper that they will be one inside the other inside the moon, the Nukva. Rather, these are inside the moon, and those are outside of her, receiving illumination from one another. Those who extend from the Nukva should receive illumination from those who extend from Bina, like a body that needs the illumination of the spirit. For this reason, those who extend from the Nukva—Jacob and those who came to the land—are inside the Nukva, the holy land, and those who extend from Bina—Moses and the generation of the dessert—are outside the holy land and illuminate to the souls in the holy land.

156) All those who entered the land were only an image of the first, from the generation of the desert, but they were not at such a high degree as them because there will not be a generation nor was a generation before like those first ones—the generation of the desert, for whom the brightness of the glory of their Master appeared face-to-face.

157) Jacob was with his wives in his life, in a body. After his demise, his spirit rose and clung to the spirit of the Nukva. Moses was separated from this wife, Zipporah, in this world and clung to that holy spirit, the Nukva de ZA, while still in a body. After his demise, Moses’ spirit clung to the high and hidden spirit above, in Bina.

All the degrees clung to illuminate as one, illuminating to one another. Those who extend from Bina—who have the value of spirit—to those who extend from the Nukva—who have the value of body. Moses’ spirit is from the Yovel, Bina, and his body is from below, from the Shmita, Nukva. Jacob’s spirit is to cling to the Shmita, Nukva de ZA, and his body belonged to his wives who are in this world. For this reason, during his life, he could not cling to the Nukva de ZA, but only after his demise. Moses is to the contrary because his body was in equivalence with the Nukva de ZA, hence he clung to the Nukva de ZA during his life, and not after his demise because his spirit adheres to Bina and has no equivalence at all with the Nukva de ZA.

158) All those upper lights are in their form in the earth below, and all are hanging in the firmament of the heaven, by which they illuminate to the earth below, as it is written, “And God placed them in the firmament of the heaven to illuminate upon the earth.”

The great lights are two names included as one. Their perfection is in three, and they returned to being one, opposite each other. Two names are included as one—Matzpatz, Matzpatz—since the Nukva is hidden in the name while she is included with ZA on an equal level, not needing to receive her lights from ZA. Their perfection is in three because she does not illuminate while she is on an equal level with ZA for lack of clothing of Hassadim, since the Zivug of the level of Hassadim on Masach de Hirik, the middle line that decides between the two lines right and left and clothes them in one another has not been revealed.

Thus, their perfection is in three, three lines. And once they have been perfected in three lines, the two of them return to one, opposite each other, as it is written, “The Lord is one and His name, One.” It is so because then the sun and the 12 hours of the day are extended, the 13 qualities of Rachamim, which is one. And also, the moon and the 12 hours of the night, the 13 qualities of Rachamim, which is one. It is a decorated and engraved name, included in faith, since the name “One” is engraved and included through the corrections in the Nukva, who is called “faith.” This is only a preparation, for at the end of correction, the name “One” will be revealed only in the Nukva, too. During the 6,000 years, it is still not disclosed only in the Nukva, but included in her, which means that it is destined to be disclosed but it is not disclosed yet.

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137) There are no impressions to grip in Ein Sof, nor any question or a notion for teaching the thought. A fine, unattainable light illuminated from the beginning of the descent of Ein Sof to be revealed, from the most hidden of all that is hidden. It is concealed in an impression as fine as an eye of a needle. That is, a very narrow opening has been opened, insufficient for gripping. It concerns a hidden thought, GAR de Partzuf Bina, called “actual thought.” It is so because in Ein Sof, who is AA, there is no impression to grip, and from the beginning of the decline of Ein Sof to come to be revealed, which is in GAR de Partzuf Bina, called AVI de Atzilut, it was imprinted there in a fine impression, though still insufficient for a grip.

It was not attainable until an illumination expanded from it to a place in which there are Reshimot [impressions/imprints] of letters, meaning Partzuf ZAT de Bina, called YESHSUT de Atzilut. It is so because ZON de Atzilut are letters, and ZAT de Bina are not the actual Bina but a Hitkalelut from ZON. This is why they are regarded as Reshimot of letters, ZON. And because they are near ZON, attainment and disclosure begin with them. They all came out from there, all the Mochin de Gadlut de ZON and BYA come out of ZAT de Partzuf Bina, YESHSUT.

138) First, everything was inscribed in the letter Aleph, the beginning and the end of all the degrees. It is a Reshimo with which all the degrees are imprinted. It is only called “one,” meaning that the Aleph has the number “one,” indicating that although there are many forms in it, for it includes all the degrees, it is still only one. That is, all the degrees became one in it.

Of course the Aleph is a letter on which the upper ones and lower ones depend. It is because the shape of the Aleph [] indicates Tzimtzum Bet, the ascent of Malchut to Bina. The new Sium is the middle line of the Aleph, the upper Yod is KH that remained in the degree, and the bottom Yod is Bina and TM that departed from the degree and fell to the degree below it. It also indicates the Gadlut that rose and reunited into a single degree with the upper Yod through the middle line in the Aleph, and then all the Mochin of the Partzufim ABYA appeared from her.

There is no existence of Mochin de Ohr Yashar from Tzimtzum Aleph even to the upper ZON, much less to the NRN of the righteous. This is why The Zohar refers to Tzimtzum Aleph as “hidden in an imprint as fine as an eye of a needle.” The imprint is hidden like an opening made by the tip of a needle, where the shape of the opening is undetectable, and the opening is unfit for disclosure of Mochin. That Reshimo of Tzimtzum Aleph is Malchut of upper AVI, GAR de Bina. The Reshimot of the shape of the Aleph, which is Tzimtzum Bet, begin to appear only in Partzuf ZAT de Bina, YESHSUT.

It follows that the shape of the Aleph includes all the degrees of Atzilut because the shape of the upper Yod that precedes the line in the diagonal indicates upper AVI de Atzilut. The tip of the upper Yod is AA de Atzilut, in whom Tzimtzum Aleph still illuminates and are considered upper water before the diagonal of Aleph, which is the firmament, appears, the new Sium of Tzimtzum Bet. The diagonal itself is the firmament that ends AVI and AA. It is Partzuf ZAT de Bina, YESHSUT. The bottom Yod is ZON that are attached to Bina and TM that fell from YESHSUT, both in Katnut and in Gadlut.

For this reason, the descent of Ein Sof begins to appear from the most hidden of all that is hidden, and it is hidden in an imprint as fine as a needle’s eye. In the beginning of the disclosure of the illumination of Ein Sof it illuminated in fineness like a needle’s eye, which is Tzimtzum Aleph, and ZON and BYA could not receive anything through that opening. It extended through Malchut of upper AVI at Chazeh de AA until illumination expanded from it to a place in which there are Reshimot of letters, through ZAT de Bina, called YESHSUT, which stand below Chazeh de AA, in whom there are Reshimot of letters, ZON.

The shape of the Reshimo of letters that emerged in the beginning of everything was the shape of the Aleph, meaning Tzimtzum Bet, in which there is the beginning and end of all the degrees. The Rosh is the upper Yod of the Aleph, implying AA and upper AVI, who are the head of all the degrees. The end is the bottom Yod of Aleph, which implies ZON, which are the end of all the degrees.

The letter Aleph is a Reshimo with which all the degrees were inscribed, meaning the diagonal, which is the dividing firmament, the Sium of Tzimtzum Bet itself, YESHSUT, in whose inscription of the dividing firmament all the degrees of ZON and BYA were inscribed. He is called only “one” because that firmament, YESHSUT, makes all the Partzufim of Atzilut into one, since in Gadlut, he expands through the Sium of Atzilut by which he ascends with ZON to Rosh de AA where all the Partzufim become one.

139) The Rosh of Aleph, the upper Yod in it, is the concealment of the upper thought, implying the ascent of Malchut to the place of Bina de AVI, called “upper thought,” which lowered Bina and TM de AVI below to YESHSUT, with only the two Kelim KH remaining in AVI. Thus, the upper Yod of Aleph indicates AVI when there are only KH in them, during the concealment of the upper thought.

That expansion of the upper firmament, the expansion of the time of Gadlut—when the upper firmament expands to the place of Malchut, elevating Bina and TM once again—is still entirely hidden in that Rosh of the Aleph, in her upper Yod, so that when the shape of Aleph comes out of that firmament, Mochin de Gadlut, it will come out in the shape of the Rosh of the thought.

The upper Yod of Aleph implies AA and AVI. That Yod implies Katnut, which was done in AA and AVI due to the ascent of Malchut, when only KH remained in their degree, and Bina and TM de AA descended to AVI, and Bina and TM de AVI descended to YESHSUT. The reason why AA and AVI received into them the Tzimtzum Bet and the Katnut that extends from it is so that later there would be expansion of the firmament during the Gadlut in the shape of the Aleph, the lights would emerge in the shape of the Rosh of the thought, and the lights of AA, the Rosh of AVI, which are the thought, would appear.

Those Bina and TM de AA that fell because of Tzimtzum Bet and clung to AVI cause the disclosure of his Mochin, for during Gadlut, when the firmament expands downward and he elevates his Bina and TM back to his Rosh, AVI—that are attached to them—rise along with them to Rosh AA. Also, Bina and TM of AVI raise the YESHSUT with them to Rosh AA, and Bina and TM de YESHSUT raise the ZON with them to Rosh de AA. Thus, all come out in the shape of the Rosh of the thought, who is AA, and all illuminate in illumination of Hochma through him. But if AA and AVI did not receive the diminution of Tzimtzum Bet into them, and did not lower their Bina and TM to YESHSUT, it would be impossible for Mochin de AA to be revealed to the worlds.

Six degrees HGT NHY are included in the middle line in Aleph. These are the VAK of Partzuf Bina, YESHSUT. That firmament inside the Aleph is the meaning of all the upper, hidden animals inside the thought, who is Bina.

After The Zohar explained the upper Yod of Aleph, which is upper AVI and the line in the middle of it, YESHSUT, it now explains the bottom Yod of Aleph. It says that it is the animals, ZON, that are hanging in the firmament like the bottom Yod that hangs in the diagonal of Aleph. However, it says that only the upper, hidden animals, who are HGT from Chazeh de ZON and above, are hanging in the thought, in the line, which is VAK of the thought, excluding the lower, revealed animals—NHYM, from Chazeh de ZON and below—who are not hanging in the thought, which is the firmament inside the Aleph.

It is so because the Achoraim of the upper one are clothed only in Kelim de Panim of the lower one through the Chazeh, and not at all in the Kelim de Achoraim of the lower one, from Chazeh and below. Therefore, the upper animals, Kelim de Panim de ZON, are attached and hang in Bina and TM of the firmament, VAK of the thought, but the revealed animals from Chazeh and below never became attached to them. This explains how the shape of the Aleph include all the degrees, that the upper Yod is AVI and AA, the firmament in the middle is YESHSUT, to which the bottom Yod, ZON, is attached and hanging.

140) One light, which illuminated and was concealed, is the light of the letter Bet of Beresheet [in the beginning]. “In the heat of the day,” Abraham was sitting by the tent door, which is an opening from below upward, and the heat of the day was illuminating on that opening and illuminating there.

Once The Zohar explained the head, middle, and end of the shape of the letter Aleph, that the end of the letter Aleph, the bottom Yod that is hanging on it, is the upper hidden animals, HGT from Chazeh de ZON and above, it returns to explaining those three hidden animals. It calls them three lights: The first light is Hesed, right line, the quality of Abraham. The second light is Gevura, left line, the quality of Isaac. The third light is Tifferet, middle line, the quality of Jacob.

Those three lines of ZA extend to him from the three points—Holam, Shuruk, Hirik—in the order of the elicitation of Mochin in YESHSUT, since Mochin come out in Bina only in the order of those three points. First, upon the elicitation of Bina, YESHSUT, from Rosh de AA, by the ascent of Malchut to her place, the Bina was established at a point in her palace in Mochin de Hassadim without GAR. It is so because the point, Malchut, rose to the palace of AA, Bina, and Bina and TM of the palace descended because of her to ZON below it, leaving only the lights NR in Kelim KH in the palace. This is why that light is called a “point in her palace.”

This is the point inside the Bet of Beresheet [], where the Bet is the Bina, called “palace,” and the point inside of it is the Malchut that rose to her. That point is the point of Holam above the letters.

Therefore, one light that illuminated and was concealed is the light of the letter Bet of Beresheet, the first light, the light that illuminated and was then concealed. Bina de AA was first in GAR de Rosh AA, then the point, Malchut, rose to her. By that, Bina came out of GAR de Rosh AA, the light of GAR from Bina was concealed, and she remained in VAK without GAR. Thus, in the beginning, the light of Bina illuminated in completeness, and then was concealed. This is the light implied in the letter Bet of Beresheet, a point in her palace.

That point, which rose to the palace, by which the palace diminished into VAK, is regarded as warmth and Dinim. The text implies in regard to her, “In the heat of the day.” “The heat of the day,” when Abraham was sitting by the tent door, that point is called “the heat of the day,” and is also called “the tent door.” It is written about it that Abraham was sitting by the tent door in the heat of the day.

It is an opening from below upward because the point, Malchut, who rose to the palace Bina, is an opening from below upward. Through her, the lower ones, which are ZON below, rise to Bina above when the point returns to her place, while Bina and TM that fell to the place of ZON return to Bina. At that time the ZON that are attached to them rise with them to Bina, too.

Thus, that point is an opening above, through which those below rise up. The heat of the day illuminates that opening and illuminates there. The heat of the day—the Dinim and Masach that was established in the point, to repel the upper light from her—illuminates in that opening, at the point, from below upward. From there she also illuminates downward in a Zivug de Hakaa with the upper light, which raises Ohr Hozer and extends Ohr Yashar. This is the point of Holam and is regarded as light of Hesed, right line, the quality of Abraham. From here comes the face of the lion in the upper hidden animals from Chazeh and above, as it is written, “And the face of a lion on the right.”

141) The second light is a light that gradually darkens before evening. It is the prayer of Isaac. To correct that degree, as it is written, “And Isaac went out to walk in the field at dusk,” there were looking of evening and all kinds of darkness in him regarding the afternoon prayer. At that dusk, Jacob looked at Esau’s appointee, of whom it is written, “And a man struggled with him.”

The second light, the left line of ZA above his Chazeh, extends from the point of Shuruk in Bina, for when the point descended from the palace, the place of Bina, she returned to her place, Malchut’s place, and the three Kelim Bina and TM that fell from the palace of Bina to ZON returned to her. Then Bina was completed with ten Sefirot and returned to her place to Rosh de AA. Then light of Hochma de AA reached Bina once more, as before she was diminished, and ZAT de Bina are discerned, having been darkened by the ascent to Rosh de AA because the ZAT cannot receive the light of Hochma without clothing of light de Hassadim. And since the Rosh de AA is entirely light of Hochma, only GAR de Bina could receive that light, but ZAT de Bina remained in the dark, without light of Hassadim and without light of Hochma. This is the meaning of the point of Shuruk.

The second light, the left line, is a light that grows darker at dusk because by Bina’s return to Rosh de AA, ZAT de Bina gradually darken, as it is written, “At dusk.” Isaac’s prayer is to correct that degree because in his prayer, implied in the verse, “And Isaac went out to walk in the field at dusk,” he corrected and extended that degree of the point of Shuruk, receiving from there the left line of ZA, which complements only GAR, and leaving ZAT in the dark.

This is why there were “Looking of evening and all kinds of darkness in him,” since through the afternoon prayer he extended the left line from the point of Shuruk, which includes every kind of darkness in the world, and corrected them properly. For this reason, that second light is regarded as the darkness of Isaac, the light of Gevura de ZA, and from here comes the face of an ox in the high and hidden animals, on which it is written, “And the face of an ox on the left.”

142) The third light is a light that contains those two lights, the right line and the left line, a light that illuminates for healing. That light is the middle line, which extends from the point of Hirik in Bina, meaning the new level of Hassadim that Bina received through her clothing in Masach de ZON that rose to her. That light adds to the Hassadim on the right line and becomes a clothing of Hassadim for the light of Hochma. At that time the two lines are included in one another where the right line is included with the light of Hochma and has Hochma and Hassadim, and the left line is included with Hassadim and has Hochma and Hassadim. This is why it says about it, “A light that contains those two lights,” for that light includes the two lines because it complements between them.

For this reason, it, itself, is rewarded with receiving both their illuminations, for to the extent that the lower one complements the upper one, the lower one is rewarded with them, as well, as it is the cause. This is a light that illuminates for healing because through its level of Hassadim, the left line is healed, receiving by the force of illumination of Hassadim on the right line.

It is written of Jacob in regard to that third light, “And the sun rose for him,” meaning that once Jacob was included at dusk, in the darkness of the left line, and needed healing, it is written, “And the sun rose for him,” to heal him from the darkness of the left. That third light is considered the middle line, which decides over the two lines, right and left. It is the light of Tifferet, and it is the quality of Jacob. From here extends the face of an eagle in the high and hidden animals from Chazeh and above.

Henceforth, once Jacob extended the light of the middle line with the Masach de Hirik, it is written about him, “And he limped upon his thigh.” His thigh means the Sefira Netzah of ZA, called “Israel,” since the two Sefirot NH are called “his two thighs.” He interprets the verse, “And the sun rose upon him as he passed over Peniel, and he limped upon his thigh,” as meaning that the rising of the sun, the third light, is the direct reason for limping on his thigh, since the Masach de Hirik extends the level of Behina Aleph, which is VAK without GAR.

Although he already obtained the GAR through the point of Shuruk and extended that level of Hassadim only for the purpose of healing, the GAR still diminished for him to an extent through that Zivug on Masach de Hirik. You already know of the inverse relation between Kelim and lights, that the absence of NHY de Kelim is absence of GAR of lights, and vice versa—the diminution of GAR of lights that comes to him due to the Masach de Hirik is regarded in the Kelim as limping on the thighs, which are NH. Thus, the rising of the sun, which is the level of Hassadim that he extended in the light that illuminates for healing is a direct reason for his limping on his thigh, for the diminution of the GAR.

143) “On his thigh” is written in singular form, and not his thighs, in plural form. This indicates that it is the fourth degree, Netzah, from which no man prophesied until the arrival of Samuel, of whom it is written, “And also the Netzah [eternity] of Israel will not lie.” Then Netzah was established, having been weak since the time he was put at risk by the angel, Esau’s appointee.

“Limping upon his thigh” extends from the diminution of GAR. Hence, it concerns both thighs and should have said, “Limping on his thighs,” which are NH, called “two thighs.” But it says one thigh, Netzah, the fourth degree. However, it includes both thighs, NH, since until that time it was still not corrected in a correction of lines but only from Chazeh de ZA and above, HGT. From Chazeh and below, NHY, it was not corrected at all, since it lacked the face of a man there.

For this reason, it is considered that there is nothing of the right in them, and NH were considered left, one degree. This is why it does not write, “And he was limping upon his thighs,” since both are still one thigh and one Sefira, the Sefira Netzah, and not Hod, for in the Kelim it is considered that the upper ones grow first. Hence, as long as the two thighs are regarded as one, they are regarded as Netzah, as it is the upper one of the Sefira Hod, for which it grows and becomes apparent before Hod.

This is why it is a fourth degree, since the fifth degree, Hod, had not appeared there. Hence, it is necessarily the Sefira Netzah. The correction from Chazeh and below is to rise and be included in the face of a man in the upper Zivug. That correction was done by Samuel. It was said that no man had prophesied from there until the arrival of Samuel, and it is written about him, “And also the Netzah of Israel will not lie,” for then Netzah was scrutinized as right, and as the fourth degree, and Hod as left and as a different degree from Netzah, the fifth degree of Kelim, Hod.

144) “And he touched the hollow of his thigh” means that when Esau’s minister came to Jacob, Jacob took strengthening from that dusk, from the point of Shuruk and left line in the correction of Isaac, by the force of the Din. Jacob was included in it in the left line, and this is why he could not defeat him. “And he saw that he could not prevail over him, and he touched the hollow of his thigh,” and Jacob took strengthening from there. That is, when the angel touched the hollow of his thigh, when struggling with Jacob to make him fall, Jacob took strengthening from that thigh to repel the angel from there by the force of that Din that there is in the left line above the Chazeh. This is why, “The hollow of Jacob’s thigh was sprained,” meaning the angel prevailed over him.

Because the thigh is outside the body, since Jacob is the Sefira Tifferet, called Guf [body], and that Guf is included in the two degrees male and female, called Adam, since Adam consists of male and female from the Chazeh and above, the face of a man is whole, hence the angel could not prevail over him. And when Jacob took strengthening from Chazeh and below, outside his Guf, promptly, “The hollow of Jacob’s thigh was sprained.”

Once the angel touched the Chazeh and below, he could not be corrected in the upper Zivug because the face of a man was missing in him, and then his whole correction was as it is written, “And all their hind parts were inward.” But after Jacob wished to extend from there strength toward the angel, the lack of the face of a man there promptly appeared, and due to the disclosing of that deficiency, the angel gripped him and “The hollow of Jacob’s thigh was sprained.”

145) No man prophesied from there until Samuel came and corrected the Netzah. This is why it is written about him, “The Netzah [eternity] of Israel will not lie,” for he is not a man. Although Netzah is outside the Guf, below the Chazeh, where there is no face of a man, for which no one has corrected it thus far, still Samuel corrected it by elevating and including it in the face of a man above the Chazeh. For this reason, “The Netzah [eternity] of Israel will not lie.” And the words, “For he is not a man” mean that although he is not as the face of a man, he still corrected it.

But Hod remained in its weakness because Samuel, too, could not correct it. It will be corrected in the future, at the end of correction. It is said below that as for Hod, the left thigh, it was said, “And he was limping upon his thigh.” That is, even after Samuel corrected the Netzah and returned it to the right, the weakness in the left thigh, Hod, remained.

Joshua prophesied from the Sefira Hod of Moses, as it is written, “And you shall put of your Hod [splendor] on him.” That is, Joshua existed before Samuel the prophet came, which is why he could not prophesy from Netzah, because of the weakness from the touch of the angel. This is why it is written abut him, “And you shall put of your Hod on him,” teaching us that he prophesied from Moses’ Hod. This is the fifth degree, Hod.

Moses is the internality of ZA and entirely from Chazeh de ZA and above. However, from Chazeh and above there is another complete Partzuf in him, HGT NHY. Those NH from Chazeh and above are separated from one another, hence there are five degrees HGT NH there, corresponding to KHB TM.

Joshua prophesied from the fifth degree, but from Chazeh de ZA and below the face of a man is missing, Malchut and Hod, and there are only four degrees there, through Netzah without Hod. And once the Netzah was weakened by the angel’s touch, no one prophesied from there.

Netzah is Jacob’s left thigh. This is why David came and included it in the right, for it does not say, “The pleasantness of your right are Netzah,” but “Pleasantness are on your right, Netzah,” indicating that before David, the Netzah was not on the right, but David returned to the right. From Jacob through Samuel and David, Netzah was regarded as left.

146) What is the reason that Jacob’s thigh weakened? It is because the side of Tuma’a [impurity] approached him and took strengthening from him, and then the absence of the face of a man was revealed, and wherever there is a lack in Kedusha, the Sitra Achra grips there. The correction was detained until Samuel, which is why Samuel came to remind that this is the thigh of Israel, as it is written, “And also the Netzah of Israel.”

There are two names to ZA—Jacob in Katnut, Israel in Gadlut. “And the hollow of Jacob’s thigh was sprained” is when he is called Jacob. At that time the two Sefirot NH are as one thigh, since they are discerned as left. However, when ZA is called “Israel,” in Gadlut, NH are discerned as two degrees, right and left. For this reason, when Samuel corrected Netzah again, he mentioned the name Israel in regard to him, indicating Gadlut, at which time Netzah is to the right and Hod is to the left. Then it was said, “And also the Netzah of Israel will not lie.”

For this reason, all of Samuel’s words were in Din, in the beginning and in the end, since he was essentially about purifying the Netzah from the weakness that Esau’s minister caused him. This is why his prophecy was in Gevura and Din, for this is what is needed for corrections of purification. And right at the start of his prophecy he prophesied Dinim on the house of Eli, and in his end, he prophesied Dinim on Saul.

147) The Creator also included him in the Sefira Hod when he ordained the kings, Saul and David. Therefore Samuel is equal to Moses and Aaron. As Moses and Aaron were separated to the two sides, right and left above the Chazeh, Samuel from Chazeh de ZA and below was like them on two sides, right and left, NH. And although they were only the left side here, they were still parted into two sides by Samuel, like Moses and Aaron of above. Thus, although Samuel is from Chazeh and below, he is equal to Moses and Aaron from the Chazeh and above, since Samuel elevated the NHY from Chazeh de ZON and below to be included in the Zivug of the face of a man in HGT de ZON above the Chazeh, and then NH from Chazeh and below parted and became two sides, like the HG from Chazeh and above.

All the degrees were included in one another through Samuel, for by that he became equal to Moses and Aaron as implied in the verse, “Moses and Aaron in His priests, and Samuel in them who call upon His name,” since VAK, HGT, NHY were included in one another. Through Samuel’s correction of elevating NHY from Chazeh de ZON and below and including them in HGT from Chazeh and above, extending from the point of Holam to Netzah, from the point of Shuruk to Hod, and from the point of Hirik to Yesod, all the VAK are included in one another—Netzah connects to Hesed, Hod to Gevura, and Yesod to Tifferet, and all are in the face of a man, who is Malchut.

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

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

128) “And God made the two lights.” This is a light and that is a light. The sun is a light and the moon is also a light in and of herself. This is why those lights that rise up are called “illuminations of light,” and those lights that come down are called “illuminations of fire,” since those illuminations of fire are degrees below, which rule over all the weekdays.

After he explained the Katnut and Gadlut, that the moon could not remain in a state of two great lights on an equal level—Matzpatz, Matzpatz—and therefore diminished herself and returned to Ibur, obtaining the Mochin de PBP, it was possible to think that the state of two great lights was completely cancelled after the diminution of the moon. And he tells us that the situation of the two great lights still illuminating in the world, as well, though as illuminations of fire, is because a change of the spiritual does not mean that the first state is absent and the next state takes its place. Rather, each change that is said regarding the spiritual means only an addition to the previous state, but the previous state is also not absent. For this reason, even after the moon was diminished, her previous state was not lost, for she was with ZA on an equal level—Matzpatz, Matzpatz.

The two great lights mean that the sun was a light and the moon was a light, not like after the diminution, when the moon herself was not an illumination at all, but receives light from the sun. Rather, at that time the moon herself was an object that illuminates by itself, like the sun. For this reason, those lights that rise up are called “illuminations of light.” And since the moon was once an illuminating object, that state was not absent from her even after the diminution. However, in that regard there is still a big difference between them because the light of the sun is illuminations of light, and the light of the moon is illuminations of fire.

This is so because the whole power of the ascent of the Nukva to ZA for an equal level is because during Katnut, his three Sefirot Bina and TM were fallen in the degree of the Nukva and became a single degree with her. Hence, when ZA raised his fallen Bina and TM once more from the place of the Nukva, returning them to his degree, the Nukva rose along with them because she was regarded as being on the same degree with them. For this reason, the Nukva became as the actual degree of ZA, his Bina and TM.

However, at that time they were regarded as right and left of the same degree, so the Kelim KH de ZA that never fell from him remained now as right, illuminations of light, and Bina and TM—who fell to the Nukva and now returned to him—became left, illuminations of fire. For this reason, the lights that ascend are called “illuminations of light,” where the lights that illuminate above—in KH through the Chazeh, in whom there was no fall from the degree of ZA—became the right, light of the sun, and are called “illuminations of light.” Conversely, the lights that descended, his Bina and TM—who descended to the Nukva, and now ZA elevated them back to him along with the Nukva—are called “illuminations of fire,” as they are on the left in him, where there is the force of the fire. These are the degrees below the Chazeh, regarded as Kelim de Achoraim, and they rule on week days.

This does not mean that ZA remained only in KH, and the Nukva only in his Bina and TM. Rather, they are included in one another and there are KHB TM to ZA and KHB TM to the Nukva. However, all five Sefirot de ZA are regarded primarily as his KH, which dominate him, and all five Sefirot de Nukva are regarded primarily as Bina and TM de ZA, since they govern her.

For this reason, when the Sabbath day ends, we bless on the candle, since then the illuminations of the fire are given permission to rule, for on the Sabbath day ZON are in Zivug de Gadlut PBP, and the Nukva is subordinate to ZA and has nothing of herself nor of her hand, except that which ZA, her husband, gives her. It follows that at that time the Nukva has no permission to disclose the light in her—the illuminations of fire—since at that time she must be in diminution to disclose the lights of Gadlut de PBP, which can illuminate in her only when she is in diminution. But at the end of the Sabbath, once the great Zivug de ZON PBP had stopped, the Nukva has permission to disclose her illuminations of fire.

129) A man’s fingers are the concealments in the degrees and in the upper secrets. There are Panim and Achoraim in them. The hands are HG de ZA, and at the time of Gadlut they become HB, since during Gadlut, when he raises NHYM and completes his ten Sefirot, HGT rise to HBD, and NHY to HGT. At that time the three joints of the right hand are considered HBD of Hochma, and the three joints of the left hand as HBD of Bina.

According to the verse, “Lift up your hands to the holiness,” when he raises the hands to the head, when HGT become HBD, the wrist along with the fingers are considered the first joint, Hochma. It is so because when raising up the hands, the fingers are at the top part, and the rest of the joints of the hand are below them. The second joint of the hand, the arm, is regarded as Bina, and the third joint, the arm, is connected to the shoulder and is regarded as Daat.

Thus, the fingers are Hochma de HB de ZA because the fingers of the right are Hochma de Hochma, and the fingers of the left are Hochma de Bina. By that he describes what we learn, that the Creator is destined to make a dance for the righteous, and He is sitting in the midst of them in the Garden of Eden, and each and every one points with his finger, “This is our God,” since the fingers are Mochin de Hochma, and Mochin de Hochma are vision and the light of the eyes. This is why we say, “Points with His finger.”

“A man’s fingers are the concealments in the degrees and in the upper secrets.” A man should be a Merkava [chariot/assembly] to ZA, as we learn that the fathers, they are the Merkava. Also, they committed a man to saying “When will my works reach the works of my fathers.” At that time a man’s fingers are present, regarded as Hochma de Hochma on the right, and Hochma de Bina on the left, the most hidden Mochin of all the degrees and upper secrets.

There is no degree without Panim and Achoraim, since there are ten Sefirot KHB TM in each degree, and the KH in it are considered Kelim de Panim, and Bina and TM in it are considered Kelim de Achoraim. It follows that in the degree of the fingers, which are Hochma, the KH in it, are Kelim de Panim of the fingers, and Bina and TM are the Kelim de Achoraim of the fingers.

The Achoraim of the fingers are on their exterior. This implies to the fingernails, for between the Kelim de Panim and Kelim de Achoraim there is a Parsa, a firmament that divides between the upper waters, KH, and the lower waters, Bina and TM. This is applied in general—the Parsa between Atzilut and BYA, as well as in each particular degree, since there is no degree in which there aren’t ten Sefirot KHB TM. There is also a Parsa between KH, and Bina and TM in her.

The fingernails are a particular Parsa to the degree of Hochma in the fingers, separating the Kelim de Panim, KH in him, from the Kelim de Achoraim, Bina and TM in him, so that the interior of the fingers are KH de Hochma and the fingernails are the Parsa below them. Also, Bina and TM de Hochma are included in the nails because the Parsa includes anything that is below it.

This is why a man has permission to look at the nails at the end of the Sabbath, since then they illuminate from the same candle and the same fire, to rule on weekdays. The state of the Nukva and her Gadlut from prior to her diminution is not cancelled even after she has been diminished to obtain the Mochin de PBP. However, she has no permission to use them because she must be annulled before ZA because they illuminate for her only when she is annulled before him. But after the Mochin de PBP depart from the Nukva, after the end of the Sabbath, the Nukva is permitted to illuminate her illuminations of fire again, as she was during the two great lights.

In the state of the two great lights, Nukva is considered Bina and TM de ZA—his Kelim de Achoraim. It follows that at the end of the Sabbath, the Kelim de Achoraim of the fingers—the nails—begin to illuminate, since they receive from the illuminations of fire of the Nukva—Achoraim de ZA—which begin to govern at that time. It is so because then they illuminate from the same candle because the nails illuminate from what they receive from the Nukva from the state prior to her diminution, when she is called “illuminations of fire,” meaning the candle.

130) The nails are seen but inside the fingers there is no permission to see by the light of that candle because the interior of the fingers are the Kelim de Panim, KH, which cannot receive from the Nukva de ZA, who has no Kelim de Panim, KH, at all.

The rule is that each Behina must receive from its corresponding Behina in the upper one. Hence, they must receive only from ZA, who has Kelim KH. For this reason, the inner side of the fingers do not illuminate at all through the illuminations of fire and can illuminate only illuminations of light, which is ZA, in whom there are the Kelim KH, for they illuminate only from above, from Kelim de Panim, regarded as from Chazeh and above, which are present only in ZA.

The interior of the fingers are called “inner Panim,” as they are Kelim de Panim, KH, as it is written, “And you shall see My back, but My face shall not be seen,” so that the man will not look at the interior of the fingers when he blesses, “Creator of illuminations of fire,” at the end of the Sabbath. It is so because they are considered inner Panim, of whom it was said, “But My face shall not be seen.” It is written, “And you shall see My back.” These are the exterior Panim of the fingers, the nails, which illuminate at the end of the Sabbath. “But My face shall not be seen” are the inner Panim of the fingers, who cannot receive from the illuminations of fire.

The interior of the fingers governs during the Sabbath, for then they receive from their corresponding Behina in ZA. The exterior of the fingers governs the weekdays, who then receive from their corresponding Behina in the Nukva while he is considered illuminations of fire.

131) And on the Sabbath day, the Creator is the sole ruler in these interior Panim, on His throne, all are included in Him, and the governance is His. On the Sabbath day, the Nukva is annulled before ZA like the small light, as this is why she diminished herself, so she could receive the Mochin of PBP that illuminate on the Sabbath. It follows that ZA rules alone. At that time, his Kelim de Panim, KH, illuminate.

“The Creator is the sole ruler in these interior Panim, on His throne.” It is so because the Nukva is considered a throne and she is annulled before these Kelim de Panim—all the Behinot below ZA are included in ZA—and the governance is his. For this reason, the Creator bequeaths rest to all the worlds, and the holy people, who are “One nation in the land,” inherit the inheritance of that day.

Because on the Sabbath day the governance is only the Creator’s, there is no grip at all to Dinim and slandering on that day, He bequeaths rest to all the worlds, and the children of Israel, who are one nation in the land, can inherit the Mochin of the Sabbath day that are carried from ZA, since there is no fear of the grip of the Klipot. The reason why the great Mochin of Sabbath are called “inheritance” is that all the Mochin that the children of Israel receive from their father in heaven is by an awakening below, as we learn, “You have labored and found? Believe.”

It is as people purchase possessions in this world. The greater the possession, the greater should be the exertion that they give for it. But the Sabbath lights do not require any labor, and no awakening from below helps in regard to them. Rather, the abundance comes to Israel only by the upper governance. This is why the abundance of the Sabbath is called “inheritance,” for the son inherits the treasures of his Father in heaven and is rewarded with them without any labor or awakening of his own.

But the truth is that he who did not labor on the eve of the Sabbath, what will he eat on the Sabbath? It is so because the lights of the Sabbath, too, require labor on the eve of Sabbath. However, this relates to the awakening from below that is necessary at the time of reception of the abundance. On the actual Sabbath day, when receiving those great lights, there is no awakening from below at all in them. It is rather like an inheritance.

The illuminations of light come from the right side, the first light that was on the first day of the seven days of creation, the light on which it was said on the first day, “Let there be light.” On the Sabbath day, only those illuminations of light illuminate and rule, and all the worlds below Atzilut receive and illuminate from them.

132) When the Sabbath ends, the illuminations of light are concealed so they would not be disclosed, and the illuminations of fire rule in the world, each in his place. The Sabbath day is the place of the ruling of illuminations of light, and the weekdays are the place of the ruling of illuminations of fire. The time of their ruling is from the end of the Sabbath to the eve of the [next] Sabbath. This is why they need to receive their illumination from that candle at the end of the Sabbath.

133) “And the animals ran to and fro.” The eye does not control them because they run to and fro. These are the revealed animals, meaning the lower animals, of whom it was said, “And you shall see My back.” Although they are revealed animals, they still run to and fro.

That wheel stands in the midst of them, and it is Matat, who includes all those lower animals. When he runs to, he is called Nuriel. When he runs fro, he is called Matat, who is bigger and more important than the rest of those animals, and 500 parasangs [pl. of Parsa] higher than them.

Matat is the face of a man, drawn to lower animals because of a Hitkalelut in the upper Zivug above the Chazeh. He is the Nun in Shinan [Hebrew acronym for Ox, Eagle, Lion, Man], since Matat is the small Adam. The face of Adam [man] is only from Chazeh and above. None of it reaches the lower animals, but only a Hitkalelut from above. This is why he is called “small Adam.” And because the face of a man [Adam] includes all the forms, Matat includes all the animals of the lower Merkava, as he is their “Face of Adam.” And since he extends from the Hitkalelut in the face of Adam above the Chazeh, it is considered that he is higher than the animals by 500 parasangs.

It is so because from Chazeh and above, Mochin de Bina illuminate, whose numbers are hundreds. The five Sefirot KHB TM in her are 500. And since Matat receives them only from the Parsa that stands at the place of Chazeh and not above the Parsa, for there is the place of Zivug and Hitkalelut, the Mochin are called parasangs, received from the Parsa. It was said, “500 parasangs higher,” meaning that the Mochin receives KHB ZON from the Parsa at the Chazeh, where the rest of the animals have no share because they are only lion, ox, and eagle below the Chazeh.

134) The hidden animals are under the high and hidden letters, the Yod–Hey of the name HaVaYaH, which govern the Vav–Hey of the name HaVaYaH. The hidden animals are from Chazeh de ZON and above, where there are GAR, implied in the two letters Yod–Hey, of which it is written, “The secret things are to the Lord our God,” in whom there is no attainment whatsoever. Hence, the animals that stand there are also hidden and concealed, and there is no attainment in them. The animals below the Chazeh, Vav–Hey de HaVaYaH, are as it is written, “The revealed are for us and for our sons,” for there is the place of the revealed Hassadim, and there is seeing and attaining there, as it is written, “And you shall see My back.”

These letters Vav–Hey are a Merkava for the letters Yod–Hey who reveal their illumination, like a rider who is seen on his carriage. Likewise, the lower animals are a Merkava [carriage/assembly/structure] for the upper animals who reveal their illumination. The most hidden of all that is hidden, who is not known at all, Ein Sof, implied in the tip of the Yod of the name HaVaYaH, rules over all of them and rides over all of them, and all the degrees reveal His dominion in the worlds.

The lower animals that appear are below those hidden animals, receiving their illumination from them and journeying by their force. That is, the lower animals have no power or operation of their own except what they receive from the upper animals.

135) The upper, hidden animals are all included in the firmament of the heaven. It is written about them, “Let there be lights in the firmament of the heaven.” The verse teaches us that all the lights are hanging in the firmament of the heaven, and that it is the firmament over the animals, of which it is written, “And an image over the heads of the animal was a firmament like the terrible ice,” which is that first firmament.

In general, we find two firmaments, as it is written, “And from the end of the heaven to the end of the heaven.” A firmament is the Sium of Tzimtzum Bet, which took out Bina and TM of each degree to the degree below it, which is the Parsa that stands at the place of Chazeh of each Partzuf. The beginning of its disclosure is in the middle of Partzuf Bina de Atzilut, called YESHSUT, between GAR de YESHSUT—that stand from Chazeh de AA and above—and their ZAT, their Bina and TM, which stand from Chazeh de AA and below.

This is why that firmament inside Bina is called “the primordial firmament.” It is also called “the end of the heaven above,” since that firmament lowers the tip of Partzuf Bina, her Bina and TM, into the heaven, ZA. There is another firmament, which stands at Chazeh de ZA and lowers the tip of Partzuf ZA, its Bina and TM, to the Nukva who ends Atzilut. This is why that firmament is called “the end of the heaven below.”

All the upper animals from Chazeh de ZON and above are included in the primordial firmament of the heaven, standing at the place of Chazeh of Partzuf Bina, to distinguish the lower animals from Chazeh de ZON and below, who are not included in that primordial firmament. Any Achoraim of an upper one, from his Chazeh downward, are clothed in Kelim de Panim of the lower one—in its Kelim KH above the Chazeh. But the Achoraim of the upper one are never clothed inside the Kelim de Achoraim of the lower one, from his Chazeh and below, since the reason for the clothing is the ascent of Malchut to Bina, which is done during the Katnut of the Partzufim.

At that time, through that ascent, each Partzuf is completely devoid of the Kelim from his Chazeh and below, and how can the Achoraim of the upper one clothe in Achoraim of the lower one when they are absent in him? After all, the lower animals of ZON, from Chazeh and below have no connection or Hitkalelut with the primordial firmament, the Achoraim de Bina, since they had never clothed in them.

136) From there and above, from the primordial firmament, there is no one who can learn and know because he is concealed in the thought, since above the primordial firmament, above Chazeh de Partzuf Bina de Atzilut is GAR de Bina, considered a thought, and there is no perception whatsoever in the GAR. There is no one in the whole world who can attain and know the thought of a man, much less matters that depend on the upper thought—there is none who can attain them. And the thought itself is all the more unattainable.

The Sefira Bina is considered GAR and thought. Of her ten Sefirot, the GAR in her are her own essence, and the ZAT in her are not her own essence, but are ZON that are included in her. Even ZAT de Bina, which are only included in, and depend on the thought, on Bina, attainment does not perceive them in their own place, but only in the place of ZON, much less the GAR de Bina, which are the essence of Bina. No attainment perceives there, more internal than the thought, which is Bina. Who can affect any notion there, since there is no understanding there to even ask, much less to know, since above Bina is AA, Keter of all the Partzufim of Atzilut, Ein Sof, in whom attainment does not perceive at all?

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

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

113) The moon was not at peace with the sun for she was ashamed of her. The moon said to the sun, “How do you feed? How do you lie down at noon?” That is, a tiny candle, how will it light at noon? “For why should I be as a veil over the herds of your friends?” How will I be in shame? Then she diminished herself to being a head to the lower ones, as it is written, “Go your way forth by the footsteps of the flock, and feed your kids by the shepherds’ tents.” The Creator told her, “Go and diminish yourself.”

A wife or a pasture mean light of Hassadim, received from the Peh downward, and lacking the light of the Rosh. Laying down means VAK de Kelim, missing NHY. Noon is an appellation for the light of Hochma, like the light of the sun at noon, which stands over the Rosh [head] of every person and does not make a shadow. So is the light of Hochma, illuminating to all directions and removing all the shadows.

In the verse, “The two great lights,” meaning when the Nukva was with ZA on an equal level, she was in Achoraim, for although she was as big as ZA, having light of Hochma, the Hochma did not illuminate in her due to lack of light of Hassadim. Therefore, the moon was not at peace with the sun, for the Nukva could not tolerate that state. She argued that ZA should draw for her the light of Hassadim, as it is written, “How do you feed? How do you lie down at noon?” It means, “How will she draw light of Hassadim—called feeding and laying down—at noon when the light of Hochma illuminates, since she wished for Hochma and Hassadim together?

It is written, “Why should I be as a veil?” That is, “How can I be in shame?” She was ashamed to be in that state so she diminished herself into being a head for the lower ones. Then the Creator told her, “Go and diminish yourself.” She diminished herself and went outside the world Atzilut, becoming a Rosh [head] for the lower worlds, BYA, while her internality rose for MAN and for a renewed Ibur with AVI, and she was built in a new structure so she would be fit for reception of Mochin de Gadlut from ZA, her husband.

Then her request was completed, on the one hand, for she obtained Hochma and Hassadim together, as she wanted it, but on the other hand, she had been greatly diminished, for because of that new structure she no longer had any lights of her own, but must receive everything from ZA, her husband.

114) Henceforth, she has no light of her own, except that which she receives from the sun. At first, they were attached as one on an equal level. Afterwards, she diminished herself from all her degrees, meaning lost all her degrees and went outside the world of Atzilut. Although she is the head of all the lower worlds, BYA, she is still regarded as having lost all her degrees because nothing is important to a woman except being together with her husband.

That is, since the Nukva parted from ZA, her husband, and went outside the world of Atzilut into Beria, it is the loss of all her degrees because her becoming the head in the world of Beria is of no importance to her, since she is separated there from ZA, her husband, who is in the world of Atzilut.

It is written, “The great light for the governance of the day, and the small light for the governance of the night.” “The great light” is ZA, called HaVaYaH. “The small light” is the Nukva, who is now called Elokim because she became the Sium of all the degrees, the end of the thought, the end of the world of Atzilut, who is called a “thought.” That is, while ZA and his Nukva were initially on an equal level, “The two great lights,” now after the diminution, ZA was made in the name HaVaYaH, and the Nukva was diminished and became the Sium of Atzilut, called “a point under Yesod de ZA” at the Sium of Atzilut, and now she is called Elokim, indicating Din.

In the beginning, the Nukva was inscribed above, in ZA, in the letters of the holy name, HaVaYaH, in the fourth letter of the name, for the Nukva was the bottom Hey of HaVaYaH when she was on the same degree with ZA. Afterwards she diminished herself into being called by the name Elokim.

115) And yet, the Nukva illuminates from all the sides. She illuminates from above, prior to the diminution, while she was the letter, bottom Hey, in the combination of the letters of the holy name HaVaYaH. Afterwards, when she was diminished, the degrees expanded from this side and from that side. That is, she illuminates in relation to her being before the bottom Hey de HaVaYaH, and illuminates in relation to her now being the name Elokim. The degrees that expanded in relation to her being above, the bottom Hey de HaVaYaH, are called “The governance of the day.” The degrees that expanded in relation to her being below, the name Elokim, are called “The governance of the night.”

116) The words, “And the stars,” indicate the rest of the hosts and the camps of angels, which are innumerable. All of them, those that are numbered and those that are not numbered, hang in that firmament of the heaven, Yesod de ZA, called “the one who lives forever,” as it is written, “And God set them in the firmament of the heaven to give light upon the earth.”

117) The kingship of the house of David was established on the fourth day, the fourth leg, and the fourth foundation of the throne. At that time the letters were set, and properly settled in their places. NHYM, which are sorted and rise to complement the ten Sefirot of Malchut at the time of her Gadlut, are the four animals that carry the throne, since they complement the ten Sefirot of the throne, Malchut, and carry her for a Zivug with ZA. This is why they are also called “the four legs of the throne.” Netzah is the face of a lion, Hod is the face of an ox, Yesod is the face of an eagle, and Malchut is the face of a man. The face of a man is whole in Malchut only from Malchut’s Chazeh and above. But from Malchut’s Chazeh and below, there is no face of a man.

Those two Behinot in Malchut, the kingship of the house of David, which is the fourth day, and the kingship of the house of Joseph, which is the seventh day, and those two Behinot in Malchut, who is the fourth to the fathers, HGT, and a seventh to the sons, to TNHY, is at the end of all the Sefirot. The house of David is the fourth day, and Joseph is seventh. It is so because her from Chazeh and above, where the face of a man is complete, it is considered the kingship of the house of David and the fourth day. Her from Chazeh and below, which is devoid of the face of a man, is regarded as the kingship of the house of Joseph, the seventh day.

On the fourth day of the work of creation, only the kingship of the house of David was established, from Chazeh of Malchut and above, where there is the face of a man in the full completeness. But the kingship of Joseph was not yet established, hence the kingship of David is regarded as the fourth leg, and the fourth foundation of the throne, since the face of a man is the fourth leg of the throne, which is the inclusive of all of them, and without whom there is no Zivug de Gadlut in ZON.

Thus, the letters were established, the first correction of Malchut in the two great lights, when she was told, “Go and diminish yourself.” After the diminution, she received from ZA the Mochin de Gadlut, and her letters returned to being straight Aleph–Bet, meaning she received the Mochin from HaVaYaH directly. All that was set up only for the kingship of the house of David.

And yet, prior to the sixth day, when the form of the face of a man was corrected a complete correction, as it should be, Malchut did not settle in her place. And then, on the sixth day, the upper throne and lower throne were set up, all the worlds settled in their places, and all the letters were established on their wheels in the simplification of the complicated depiction that was in the letters.

Commentary: Although the wholeness is primarily in the kingship of David—as he is complete, in the face of a man, the fourth leg, the correction on the fourth day—it is still not sufficiently completed before it is included with the kingship of the house of Joseph, the seventh day. The kingship of the house of David is considered the fourth in the work of creation, and Joseph is the seventh day. But when the kingship of the house of David is included in Joseph, and Joseph gives him additional delight from the king’s house, the kingship of the house of David is also called “the seventh day.”

It is so because the correction and perfection of the Malchut [kingship] is primarily in the wholeness of the lower ones in the worlds BYA, and the lower ones are rooted in her from Chazeh and below. This is why they cannot receive from the Chazeh of Malchut and above, for they have no root there, but only from Malchut’s Chazeh and below, whose root is there. For this reason, before the kingship of the house of David, from Chazeh and above, is included in the house of Joseph, from Chazeh and above, she cannot complement the lower ones. That inclusion is done on the sixth day, and then the kingship of the house of David is sufficiently completed.

On the sixth day, the kingship of David, from Chazeh and above, was mingled with the kingship of Joseph, from Chazeh and below. Then the form of the lower man, his NRN de Atzilut, emerged from Malchut properly. At that time, the two thrones of Malchut were established—the upper throne from her Chazeh and above, and the lower throne from her Chazeh and below. It is so because they were included in one another, and all the worlds settled in their places. The three lower worlds BYA rose and clothed the three Partzufim Atzilut, whose real place is there, and all the letters were established with their incarnations and combinations in the simplification of the depiction of the complication of the connection that was in the letters.

And as long as the Dinim were connected and entangled in the letters, the letters were disordered and inverted, and the name HaVaYaH illuminated only as Matzpatz. But once the Dinim were removed from them, the letters were established with their incarnations, meaning the letters of the name HaVaYaH illuminated in their proper order, straightforward, as well as all the letters in her. This is considered that the complication was removed from them.

118) The fourth day, the Malchut of David, is a day that was loathed by the builders, as it is written, “The stone which the builders loathed.” It is also written, “My mother’s sons were incensed against me.” “Stone” is Malchut’s name in her Katnut. The builders are the righteous who correct Malchut and build her Partzuf so she is worthy of mating with ZA. Initially, David’s Malchut was loathsome to the builders because that light, Malchut, diminished herself and her light, and the Klipot were established in their places. And because she allowed for the emergence of the Klipot and their rule, she was initially loathed by the righteous who build her.

However, once she was corrected in a structure PBP with ZA, it was said about her, “Became the cornerstone.” All those lights that illuminate during the 6,000 years hang in the firmament of that heaven to correct David’s throne with them, David’s Malchut, since the firmament of the heaven is the new Sium from Tzimtzum Bet, by which all the Mochin de Gadlut that emerged in the 6,000 years are drawn. Through that Sium, the letters ELEH fell from YESHSUT into ZON, and in Gadlut, the ZON were drawn with them to Bina’s place, and they received their Mochin from the place of Bina. Were it not for that, it would have been impossible for ZON to have Mochin de Gadlut.

Thus, all the Mochin that emerged on the Masach de Tzimtzum Bet, called “the firmament of the heaven,” were only to correct Malchut because the Sefirot above Malchut could receive all the lights from Tzimtzum Aleph, too, and did not need the firmament of the heaven. Also, all those lights that illuminate during the 6,000 years hang in that firmament of the heaven to correct David’s throne along with them because the Sefirot above her do not need the firmament of the heaven whatsoever.

119) The lights of David’s Malchut depict the depiction to the degrees from Malchut’s Chazeh and below, where there is no face of a man. That is, the degrees from Chazeh and below rise and become included in David’s Malchut, which is the face of a man from Chazeh and above. A depiction means a level of some degree. Depicting is like mating because in a Zivug, the degrees come out in the proper depiction according to the quality of that Zivug, to correct the depiction of all those who are included in the face of a man, in an inner depiction.

Any inner depiction is called “the face of a man.” “Inner” means that it comes out from the Zivug from Chazeh and above, where there is David’s Malchut, the face of a man. Yet, through the ascents of the degrees from Chazeh and below to David’s Malchut, there are the three Panim, Shina [ox, eagle, lion], included in the inner depiction, the face of a man, in the upper Zivug from Chazeh and above. That Hitkalelut [inclusion/mingling] is implied in the stretched letter Nun [] of Shinan.

The stretched letter Nun is a Hitkalelut of the three Panim in the face of a man, and not an actual face of a man. That correction was done by their Hitkalelut in the inner depiction, in the face of a man, the inner Zivug with David’s Malchut. Thus, any depiction included in this expansion of the stretched Nun is called “man” even though there is no actual face of a man in them.

It is written, “You are man.” Although the souls of people are extended from Malchut’s Chazeh and below, where there is no face of a man, because they rise from the Chazeh and below, they still rise and become included in the face of a man from Chazeh and above, in a stretched letter Nun. Souls are also called “man,” as we learn, “You are called ‘man,’ and idol worshippers are not called ‘man.’” Yet, this is only by Hitkalelut.

120) Any Ruach is called “man,” meaning only the light of Ruach that is clothed in a body is called “man.” The Guf of the Ruach on the side of Kedusha is only a clothing. That is, the Ruach is the essence of the man, and the Guf is subordinate to it, merely its clothing. But in the Sitra Achra, it is the other way around. This is why in Kedusha, it is written, “Clothe me with skin and flesh.” This means that man’s flesh is only a clothing for the essence of man, which is the Ruach [spirit]. In all the places, it is written “man’s flesh,” indicating that there is the essence of man inside of him, but the flesh is merely a clothing for the essence of the man; it is a Guf for the man’s essence, while the essence of the man is the spirit [Ruach] in him.

121) The Behinot from Malchut’s Chazeh and below were melted by a melting from that spirit. Depictions were depicted from the face of a man, meaning that levels of Ruchot [pl. of Ruach] emerged and were born, and clothed in a different clothing, not the clothing of a man. The depictions of pure beasts, an ox, a lamb, a young goat, a deer, a gazelle, an eland, a wild goat, an ibex, an antelope, and a mountain sheep. These Behinot were meant to be included in the clothing of a man’s face, but were not included in him, but rather became other clothing, for the Shina.

Explanation: Man is called “a small world” because all the details of the world are included in him. It follows that the relation of all the particular specimens of a species in relation to man’s soul are as the relation of individuals toward their whole. Men’s souls extend from the three Panim from Chazeh and below. However, they obtained Hitkalelut with the face of a man in that stretched Nun once the three Panim Shina rose to Nukva’s from Chazeh and above and were included in the face of a man that is there.

However, even before the three Panim Shina rose to be included in the face of a man from Chazeh and above, they still elicited offspring to BYA. Thus, from the illuminations that were extended from the face of an ox, all the beasts came out. From the illuminations that extended from the face of an eagle, all the fowls came out. And from the illuminations that extended from the face of a lion, all the animals came out. Yet, during the ascent of the three Panim Shina for the upper Zivug, to the face of a man, all the beasts, and fowls, and animals that had already emerged from them rose and were included in the upper Zivug. All of them were included in the face of a man above the Chazeh, and out of the whole of them the soul of Adam HaRishon was born.

Thus, the soul of the man [Adam] contains all the particular animals that were distinguished from the three Panim Shina, for it is their inclusive. This is why the face of a man includes all the forms. And because there is no absence in the spiritual, and any change that emerges in spirituality is only an addition to the first, once the soul of Adam emerged out of all the details in the three Panim Shina—for all the forms were already included in Adam’s face—the power of the left illuminated once more, and once again distinguished the particular animals as they emerged each to its kind from the three Panim Shina prior to the Zivug.

They expanded each to his place so that after the ascent of the three Panim Shina for a Zivug above the Chazeh, a single whole was born from them—the soul of the man. Afterwards, all the particular details were born again, as they were prior to the Zivug, and these are all the species of animals. However, because they were once included in the man’s holy soul, they are considered pure species, although they were distinguished once again.

The Behinot from Malchut’s Chazeh and below, which melted by a melting from that spirit, are all the particular animals that emerged from the three Panim Shina from Chazeh and below prior to their ascent for a Zivug. Once the three Panim Shina rose for the upper Zivug and became included in Adam’s face, begetting the spirit of the man out of their inclusion, the force of the left—fire—returned and melted the spirit of the man. Once again it distinguished from him all the particular animals by their kinds, as they emerged from the three Panim Shina before they were included in the upper Zivug.

This is like a metal that consists of several elements, and a connecting force makes them all one whole in the form of a metal. When the metal is placed over a fire, it loses the connecting force in it and melts into liquids, and each element in it parts for itself and no longer connects with the other.

Likewise, the force of the left affects the man’s spirit, which includes all the animals. It melts it until each element included in it parts for itself as it was prior to its Hitkalelut [inclusion] in the man’s spirit, since they lost the force that connects them—the Hitkalelut with the face of a man that is there, which tied all of them into one whole. It was said that they “Melted by a melting from that spirit,” where by the force of the left, the spirit of man melted and parted into all the details of Shina that were included in it.

However, both of them remained. The whole remained, as it is written, “The spirit of men that rises is above.” And likewise the details, as it is written, “The spirit of the beast that descends is below toward the earth.” It is so because there is no absence in the spiritual. They had to be included in a clothing of Adam’s spirit, and then they were in his Behina. But by the force of the left, they lost the Hitkalelut of the man, which is the connecting force within them, and hence melted off him and parted into their elements, “an ox, a lamb, a young goat, a deer, a gazelle, an eland, a wild goat, an ibex, an antelope, and a mountain sheep,” as they were prior to the ascent for the upper Zivug for the birth of Adam’s soul.

The inner spirit of the Behinot—ox, lamb, etc.—is called by the same name by which the body of that spirit is called, since the body is a clothing of that name, not the actual owner of the name. The body is the ox’s flesh, and the ox is the inner spirit of that body. His flesh is a clothing to it. Similarly, the bodies of all the animals are named after the inner spirit clothed in each of them.

122) As has been explained about the spirit of the man of Kedusha and pure animals, so it is on the other side, which is not holy. The spirit that expands through the rest of the idol worshipping nations comes out of the side that is not holy and is not considered Adam. This is why he is not called “man,” since the face of a man is absent from Malchut’s Chazeh and below, from which the spirits of the sons of men are born. Rather, for the birth of a holy soul, the three Panim Shina rise from the Chazeh and below and become included in the upper Zivug from Chazeh and above, in the face of a man that is there.

However, after the sin of Adam HaRishon with the tree of knowledge, the filth of the serpent was drawn into the world, and the system of Tuma’a, called “a wicked man,” was extended from there. He does not wish to rise to the face of a man above the Chazeh of Malchut because Bliyaal [wicked] has the letters of Bal Yaal [will not go up]. Instead, he wishes to extend the Zivug in Malchut’s Chazeh and below. This is the filth of the serpent. This is also the sin of the primordial serpent, who connected from Malchut’s Chazeh and below, and separated the face of the man above the Chazeh. Spirits of idol worshippers extend from that wicked man, impure spirits of sons of men that extend from the filth of the serpent.

That spirit is impure and is not called “man” because it extends from a wicked man, who does not wish to rise to the face of the man above, and for this reason has no part in him. His body is a clothing of the impure spirit, impure flesh. The spirit is impure in its internality, and the flesh is its clothing. For this reason, as long as that spirit is in that body, he is called “impure.” If the spirit comes out of that clothing, out of the body, the body is no longer called “impure,” and the clothing is not considered impure, since the impure one, the spirit, had already left and came out of it.

123) Depictions were depicted from the lower Behinot—beasts, animals, and birds—that melted by a melting from that impure spirit. These are particular spirits that clothed in another clothing, in depictions of the impure beasts, as it is written, “And this to you is impure,” which are the pig, the fowl, and the beasts of the Sitra Achra. The spirit is called “impure,” and the body is its clothing. The body is called “the flesh of a pig” because the pig is in its internality, which is the spirit, and the flesh is the clothing of that spirit called “pig.”

As has been explained about the spirit of the man of Kedusha, the elements of Shina precede the whole, which is the spirit of the man. Once the spirit of the man came out, all the animals were included in him, and were then distinguished into their elements once more as before. And since they were included in the face of a man in the holy Zivug, they obtained purity from it even after they were distinguished. These are the pure animals.

In the exact same manner, once the spirit of the man is defiled by the filth of the serpent by drawing the Zivug above to the place from Chazeh and below—when the force of the left comes over that impure spirit of the man and separates all the elements in him into their forms, in which they emerged before they were included in a Zivug—all become spirits of impure animals. It is so because they are elements that were melted off the impure spirit.

For this reason, those two sides part from one another and are opposite one another—one is included in the face of a man, and one is included in the impure one. On the side of Kedusha stands the general spirit of the man, and the pure spirits of the beasts, animals, and fowls, the elements that are distinguished from him. Likewise, on the side of the wicked man stands the spirit of the wicked man, which is impure as a whole, and the spirits of the impure spirits of the beasts, animals, and fowls, the elements that are distinguished from him. They are two orders one opposite the other. Each species goes to its species and does not mingle with the opposite side. And even if it does mingle, in the end it returns to its kind, for so it is both on the side of Kedusha and on the side of Tuma’a.

124) All the upper lights that illuminate, illuminate in the firmament of the heaven so that below, proper depictions would be made. Depictions are levels of the Sefirot BYA, and for NRN of people and angels, as it is written, “And God placed them in the firmament of the heaven … and to rule over the day and over the night,” to depict depictions properly, since a governance of the two lights is a governance as it should be.

125) The great light, ZA, is the governance of the day. The small light, his Nukva, is the governance of the night. The rule of the male is during the day, to fill the house with all that is needed, and to bring into it prey and food. When the night comes and the Nukva takes everything, there is no rule in the house but the Nukva, for then the governance is hers, as it is written, “She rises while it is still night and gives prey to her household.” She and not he. At that time the Nukva gives and not ZA because the governance of the day is the male’s ZA, and the governance of the night is of the Nukva, and not of ZA.

126) The great light is the sun, containing 12 openings and 12 hours, and the sun governs the day. The small light has 12 openings, and it is the moon, the Nukva de ZA. She governs the night. There are 12 hours in the night. This is why it is written, “On that day the Lord [HaVaYaH] will be one and His name, One.” It writes “One” twice, since One is the name HaVaYaH, ZA, the great light, and “His name One” is the Nukva, the small light.

The sun and the 12 openings in him became the 13 qualities of Rachamim. The night, the moon, and the 12 openings in her also became 13, and the sun became one, and the moon one. Then it is written, “On that day the Lord will be one and His name One,” since Aleph–Het–Dalet [Ehad, meaning One] is 13 in Gematria. And since there is 13 in HaVaYaH, who is the sun, it is written, HaVaYaH Ehad [The Lord is one]. Also, regarding the 13 of the Nukva, who is the moon, called “His name,” it is written about her, “And His name One.”

The sun and the moon became one, and the day and night became one, as it is written, “And there was evening and there was morning, one day.” That unification was done only above, above Chazeh of the Nukva, where there is that complete unification, and not from Chazeh and below.

The Zohar explains the verse, “And there was evening and there was morning, one day.” The meaning is that the evening, too, returns to being day. Also, the difference between the unification in the verse, “And there was evening” here, to the verse, “On that day the Lord will be one and His name One,” is that it writes “one” twice in it. One is the big Mochin of illumination of Hochma, that when they illuminate in the worlds the unification of the Creator appears in the world, hence one [Aleph–Het–Dalet] is 13 in Gematria, the thirteen qualities of Rachamim, since the number 13 that is made in the ten Sefirot indicates that they extend illumination of Hochma from the 13 qualities of Rachamim in AA.

The governance of the day extends from the 12 openings in the sun to the 12 hours of the day. With the actual sun, which illuminates from 12 openings, they are 13. This is “The Lord is one,” since the sun, ZA, extends the great Mochin of illumination of Hochma from the 13 qualities of Rachamim, and then it is called “The Lord is one.” Similarly, 12 openings were set up in the moon, the Nukva, and with the actual moon, in whom the openings are opened to receive from the sun, it is in one number, 13, which is “And His name One.”

However, this will be at the end of correction, when the light of the moon is as the light of the sun, as it is written, “On that day the Lord will be One and His name One.” But during the 6,000 years, once the moon has been diminished, the actual moon does not appear, complementing the number “one,” since she does not illuminate from her own self, but from what she receives from the sun. This is why it is not written here, “And there was one evening and one morning,” but both are included in “One day,” since “one” appears only in the governance of both of them as one. At that time the night comes and is included in the governance of the day, which is why it is written, “And there was evening and there was morning, one day.”

127) Since the Nukva was appointed to the house and entered her husband, there is no governance in the house except to the maidens who remained in the house. The maidens that serve the Nukva are called “stars,” as it is written, “And the stars.” The Nukva gives them the rule over her house when she enters the Zivug with ZA, near the morning light, for then it is the governance of the maidens, who are the stars, which is lesser governance. This is why at that time the darkness doubles in the world, as it is written, “And a portion to her maidens.”

However, it is a preparation for the Zivug to correct all the corrections of the house, to prepare her for the Zivug with the sun, to correct the abundance of the day. And after the Zivug near the morning light, the house returns to the governance of the male during the day, and everything becomes as it should be—the Nukva being included under the ruling of the male in a Zivug, and then she gives the morning light to the world as it should be.

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

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

First, we need to know the meaning of Partzuf Se’arot de AA. Although GAR de AB cannot remain in AA and in all the Partzufim of Atzilut, they must still emerge in it at the beginning of the Zivug. It is impossible for VAK de AB to appear without the GAR de AB appearing first. However, they promptly depart from the Partzuf because they do not have Kelim in the Partzufim of Atzilut in which they can clothe. This is so because those GAR extend only over Malchut de Tzimtzum Aleph, and that Malchut is not revealed at all below Atik Dechura [male Atik]. And since there is no light without a Kli, they must promptly depart from the Partzuf.

It is known that departure occurs only in the Ohr Yashar of the level, but the Ohr Hozer in it, which clothes the ten Sefirot de Ohr Yashar, cannot depart upwards due to the Aviut and Din that exist in the Ohr Hozer. Hence, here, too, only Ohr Yashar of the level of GAR de AB departed, but the Ohr Hozer in it remained in Rosh de AA even after the departure of GAR de AB.

Yet, since the Ohr Hozer is completely dark because its Ohr Yashar departed, it is regarded as waste in the Kelim de Rosh de AA, hence it promptly repels it outside the Rosh, leaving a small grip in it, in the skin of the head [Rosh], regarded as Se’arot de Rosh. This is the substance of the Se’arot de AA from its origin.

And since the Se’arot clung to the skin of the Rosh of AA, they promptly received the correction from them of the division of the degree in it, as well, where Malchut de Partzuf Se’arot rose to the place of Bina in it, and Bina and TM in it left Rosh de AA completely and came to be discerned as Guf because they expanded through the Chazeh in the Guf. They are called Se’arot Dikna de AA in a way that two Sefirot KH de Partzuf Se’arot remained in Rosh de AA, and they are called Se’arot Rosh de AA, and the three Sefirot Bina and TM that came out of Rosh de AA became the 13 corrections of Dikna de AA, which are the 13 qualities of Rachamim.

Know that all the Mochin of illumination of Hochma of the Partzufim of Atzilut depend on the Se’arot Dikna, for when they are fallen in Guf de AA, there are only VAK without a Rosh in all the Partzufim of Atzilut. At the time of Gadlut, AA lowers the Malchut from his Se’arot Rosh back to her place at the Sium of Se’arot Dikna, and then the Se’arot Dikna return to Rosh de AA on the same degree with Se’arot Rosh, and are established there in right and left. The Sium of Se’arot Rosh is discerned in the right side-lock of AA, and it is the right Matzpatz. The Sium of Se’arot Dikna is discerned in the left side-lock of AA, and it is the left Matzpatz.

Through the ascent of Se’arot Dikna, Mochin de VAK appear—meaning illumination of Hochma without Hassadim—in all the Partzufim of Atzilut, which are still not Mochin of Midat ha Rachamim, since the Hochma does not illuminate without the clothing of Hassadim. This is why they are called Matzpatz, Matzpatz, which are the replacement of the name HaVaYaH in the combination Aleph–Tav Bet–Shin, indicating that the Mochin are growing smaller, like the number Tav–Shin–Reish–Kof [in Gematria: 400-300-200-100]. But the number of Aleph–Bet [in Gematria 1-2] that is straight, rises up.

Afterwards, through new MAN, the lights of Hassadim are extended, and the two names Matzpatz become the two names HaVaYaH, which are Rachamim, being the two names HaVaYaH that precede the 13 qualities of Rachamim in the Torah. At that time the Mochin de Gadlut are bestowed upon all the Partzufim of Atzilut from Se’arot Dikna de AA in the 13 qualities of Rachamim, which include all the Mochin de Gadlut applied in the 6,000 years through the end of correction.

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

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

111) “And God made the two great lights.” “Made” means Gadlut and correction of everything as it should be. He explained above that “Let there be” indicates Katnut because future tense indicates preparation and qualification, for Katnut is preparation for Gadlut. But “And there was” or “Made” indicates the end of the matter and Gadlut. Similarly, here he explains that the verse, “Let there be lights” indicates the diminution and emergence of the Klipot, and the word, “Made,” indicates completion and correction of the Gadlut.

The verse, “The two [great] lights” indicates that initially, the two lights, ZA and his Nukva, were in one connection, on an equal level, and did not need each other. This is the meaning of the complete name HaVaYaH Elokim as one. And although it is not revealed but concealed, because the names HaVaYaH Elokim indicate ZA and his Nukva on an equal level PBP [face-to-face] in Mochin de Gadlut, here the text speaks of the time when ZA and Nukva are on an equal level in Achoraim. That is, they have Mochin de Hochma but they do not illuminate in the Nukva due to absence of clothing of Hassadim.

Thus, on the one hand, HaVaYaH Elokim are considered a complete name, as they are in Mochin de Hochma, for all the wholeness is from the light of Hochma. But on the other hand they are regarded as being in concealment of Mochin because the Hochma cannot illuminate without clothing of Hassadim. The two lights of ZON are in a complete name HaVaYaH Elokim. But the name Elokim does not illuminate in disclosure, but only in concealment, since the Hochma does not illuminate in the name Elokim, the Nukva, for lack of clothing of Hassadim.

112) It is written, “The great,” since the ZON grew there on an equal level, so the name that unites everything—Matzpatz, Matzpatz—will be called by them. That is, they will receive from those names, Matzpatz, where ZA will receive from the right Matzpatz, the Nukva from the left Matzpatz, and then they are called “The two great lights.”

The name HaVaYaH, replacing the alphabet of Aleph–Tav Bet–Shin Gimel–Reish Hey–Tzadi Vav–Peh Zayin–Ayin Het–Samech Tet–Nun Yod–Mem Chaf–Lamed is Matzpatz. This is so because the replacement of Yod is Mem, Hey for Tzadi, Vav for Peh, the bottom Hey is replaced with Tzadi, thus there is Matzpatz. They are regarded as being in the two side-locks—right and left—of Rosh AA, since the thirteen qualities of Rachamim in the Torah, which are “Gracious and Merciful God,” etc., are discerned by thirteen corrections of the Se’arot Dikna de AA. Prior to the thirteen qualities of Rachamim, two names HaVaYaH, HaVaYaH are written in the Torah, and replacing them with Aleph–Tav Bet–Shin is Matzpatz, Matzpatz. He says that they are high names, preceding the thirteen qualities of Rachamim, like the hairs of the side-locks, which are superior to the hairs of the thirteen corrections of Dikna.

The names, Matzpatz, are considered big because they grew and rose up because they are superior, coming from the upper one, since the word, “Great,” means that now He has made them big, while previously they were small. The root of Gadlut is from the two names, Matzpatz, Se’arot Dikna, which were separated and came out of Se’arot [hair] of the Rosh because of Malchut of the ten Sefirot of Se’arot, who rose to the place of Bina of ten Sefirot of Se’arot. For this reason, Bina and TM de Se’arot departed into Guf de AA, considered Katnut of the ten Sefirot of Se’arot.

Then, during Gadlut, when AA lowered Malchut from Bina de Se’arot back to her place at the Sium [end], Se’arot Dikna rose back to the Rosh and were established in Matzpatz, Matzpatz. By that, it is considered that now they grew through their return to Rosh AA, and this is why those names are called “Great,” since now they grew, while previously they were small.

They are called “Great” because they grew and rose up. Previously, when Se’arot Dikna were in the Guf, they were small, since even the Se’arot that remained in Rosh AA had two lights Ruach–Nefesh in Kelim KH in them. But now that the Se’arot Dikna rose and bonded with the Se’arot Rosh, they acquired a complete degree of ten Sefirot KHB TM and both became big. Thus, the names Matzpatz indicate that they are small, but grew and rose up to Rosh AA because they are superior, coming from the upper one.

For this reason, Se’arot Dikna could rise and connect to Se’arot Rosh because they are actually from the upper one, from Rosh de AA, but they were previously diminished due to the ascent of Malchut to the place of Bina, hence they went outside the Rosh. For this reason, it is possible that now, after the return of Malchut to her place, they can rise once more to their previous degree, in which they had already been.

They are to the benefit of the world because the worlds exist in them, since the ascent of Se’arot Dikna to Rosh de AA is to benefit the ZON, which are called “world,” for by the ascent of Se’arot Dikna, the worlds, which are ZON, exist. Were it not for that correction of descent and ascent, done by the ascent of Malchut to the place of Bina, ZON would not be fit for reception of the Mochin, which is their whole existence.

And like the two names Matzpatz, there were also the two lights in the verse, which are ZON. Both as one rose in one Gadlut when ZA returns his Bina and TM that were fallen in the place of the Nukva, and elevates them back to his degree, becoming big, in ten complete Sefirot. Then the Nukva, who clothed the fallen Bina and TM de ZA, rises with them to the degree of ZA, as well. Then they receive from Matzpatz, Matzpatz—ZA receiving from the right Matzpatz, as he is considered Se’arot Rosh, and Nukva receives from the left Matzpatz, as she is as Se’arot Dikna.

Then ZA and Nukva become one degree, one is right and the other is left, as was explained in the two names Matzpatz. This is why the text says, “And God made the two great lights,” making them big, on an equal level. But that Gadlut is regarded as only Mochin de VAK, since the Hochma is without clothing of Hassadim. This is why they are called Matzpatz, which is replacing the waning HaVaYaH. So are all 13 qualities of Rachamim.

But afterwards, through a new ascent of MAN, the clothing of Hassadim was extended, as well, and then the names Matzpatz return to the names HaVaYaH, and likewise all of them, becoming Rachamim. At that time the ZON receive from them the Mochin de GAR de PBP, although they are no longer on an equal level, since now the Nukva must receive from ZA. Yet, now the ZON are called HaVaYaH Elokim, the complete name.

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

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

98) “And God said, ‘Let there be lights.’” “Lights” is written with a Vav lacking. By that, it indicates that the disease of diabetes for infants was created, since “Lights” with a missing Vav is a curse, from the words, “The curse of the Lord is in the house of the wicked” [“curse” and “light” are spelled the same here]. Once the illumination of the primordial light was concealed, a Klipa was created for the Moach [brain].

Thus far, the first three days, which are HGT de ZA, have been explained. Now it explains the fourth day, Netzah de ZA, with which the Nukva de ZA was corrected on the first three days. Whenever it was said, “be,” it is a phrasing of diminution. “Let there be light” indicates that Yod entered the Ohr [light] and became Avir [air], and the GAR departed. “Let there be a firmament” indicates that a firmament was made under the two letters Aleph–Lamed of Elokim, and the letters Hey–Yod–Mem of Elokim descended to the degree of ZON, and became Yod–Mem–Hey.

But no Klipot came out of all those diminutions, but the three Sefirot—Bina, Tifferet, and Malchut—fell to the degree below them. Here, however, it concerns the Nukva de ZA, Malchut at the Sium of the world of Atzilut, below whom there is no Sefira of Kedusha. Klipot were made of the Sefirot that fell from her because they went out of the degree of Atzilut de Kedusha and came to BYA, which is the place of the Klipot, since for any light that falls from Atzilut to BYA, it is considered as death and as falling into the Klipot. Therefore, any diminution that was on the fourth day of the work of creation in Nukva de ZA, a Klipa was created from it.

This is why “lights” is written deficient of Vav, since “be” indicates diminution and departure, but in the Nukva, a Klipa was created from the diminution. This is why it is written “lights” with a deficiency, spelled as “curse,” since the Klipa called “diabetes” was created from that diminution, killing children who did not taste the taste of sin due to the sins of the progenitors.

Now it explains the order of the cascading of the Klipot that came out of the diminutions in the Nukva. Once the first light was concealed, which Adam saw from the end of the world to its end, and Malchut was diminished because of it, a Klipa was created for the Moach, meaning a Klipa emerged opposite Malchut. The Klipa comes before the Moach, meaning that the Klipa is a preparation for the elicitation of the Mochin, like the shell of a fruit, which is a preparation for the elicitation of the fruit. That Klipa is called “the first Lilit,” who is the root of the Klipot. Yet, she has a grip only opposite Malchut, and not at all in the first nine.

That Klipa expanded and emitted another Klipa, when it is written, “Let there be lights,” since the word “be” indicates the return of Bina to VAK as MI, since the Masach with the Malchut rose under the two letters Aleph–Lamed of Elokim, and the three letters Hey–Yod–Mem fell down and became lower waters, called Yamah [small sea, spelled Yod–Mem–Hey]. At that time the power of Tzimtzum in Malchut increased and rose also over the upper waters, Hey–Yod–Mem, which are Bina, Tifferet, and Malchut, since they became lower waters, like Malchut. That Klipa expanded and educed another Klipa, since it expanded and gripped the upper waters, Hey-Yod-Mem, as well, when they mingled with the lower waters and became Yod-Mem-Hey.

When the Klipa came out, it ascended and descended. That is, when she came out, she rose and gripped the upper waters, and when the Masach later descended below the letters Aleph-Lamed to its place, returning the letters Hey-Yod-Mem to its degree, the Klipa descended from them and reached the Panim de Katnut, ZON, when they have Mochin de Katnut. She wished to cling to them and become depicted in them, and she did not wish to part from them under any circumstances because when ZON have only Mochin de Katnut, the Klipa can grip them.

When He created Adam HaRishon, the Creator separated her from there and she descended below, meaning descended to being only opposite Malchut, like the first Klipa, the first Lilit, to correct her in this world, only opposite Malchut and not at all above her.

99) When the Klipa saw Eve clinging to the side of Adam, who is the beauty of above, she saw a complete form in them, the wholeness of the Mochin de Katnut. She fled from her place, for she had already descended to opposite Malchut, and wished to cling to the Mochin de Katnut of Adam and Eve as before. That is, as she initially wished to cling to the Mochin de Katnut de ZON, now she wished to cling to the Mochin de Katnut of Adam and Eve.

The gate keepers of above would not let the Klipa cling to them. The Creator rebuked her and cast her to the depth of the sea. Commentary: The Creator imparted Adam HaRishon with Mochin de Gadlut. These Mochin rebuke the Klipa and expel her to the depth of the sea, which is the place of the first Lilit. By that, all the power of that Klipa, which gripped the upper water, is cancelled and only the first Klipa remains.

100) The Klipa sat there, at the depth of the sea, until Adam and his wife sinned. Then the Creator brought her out of the depth of the sea, and she controls all those infants, who are small faces of people who deserve to be punished for their fathers’ sins.

After the sin of Adam HaRishon, when the serpent cast filth in Eve and the Mochin of Eve were considered upper waters, the upper waters were blemished once again, meaning the Sefirot above Malchut. It follows that the Klipa rose from the depth of the sea once more, from the lower waters, and gripped to the upper waters as she was before Adam and Eve obtained the Mochin de Gadlut, when they still gripped their Mochin de Katnut. Therefore, once again she rules over all those infants who are the small faces of people, as she ruled over all those infants before, who are small Panim of Adam and Eve.

They are punished for their fathers’ sins because fathers and sons of Neshamot [pl. of Neshama] of people are an example for AVI and ZON de Atzilut. And as Katnut and Gadlut de ZON come from AVI, when Ima diminishes into MI and lowers the letters ELEH to ZON, the ZON are in Katnut, and all their Mochin are only the letters ELEH of Ima, which are clothed in them, and they have no Mochin of their own. During Gadlut, Ima returns her letters ELEH to her and imparts them Mochin de Gadlut, and then ZON have Mochin of their own.

So it is in the fathers and in the sons of the Neshamot [souls]. Prior to 13 years, the sons do not have their own authority. They are regarded as not having tasted the taste of sin because all their flaws are cast on the fathers, similar to ZON de Katnut. If the Klipot grip them at that time, they grip only the letters ELEH, which are clothed in them, and which are all their Mochin at that time. Those letters ELEH are actually of AVI, so it is AVI who suffer from the grip of the Klipot, and not ZON.

For this reason, if the Klipot grip also the Mochin of the sons in the Neshamot and put them to death, it is the flaw of the fathers and not of the sons, since the sons still have no authority of their own. But when the Mochin de Gadlut come to the sons at 13 years, then AVI are rid of them because then the sons obtain Mochin of their own, like ZON, whose Mochin de Gadlut are considered in them as their own Mochin. Then, if the Klipot grip them, AVI no longer suffer.

The Klipa goes and roams the world. She approached the gates of the Garden of Eden of the earth, and saw the cherubim, the guardians of the gates of the Garden of Eden, and sat there by the blazing sword, since she comes out from the side of that blazing. For this reason the Klipa went to the gates of the Garden of Eden and sat by the blazing sword that turns because her power extends from that blazing sword. This is why she sat there, to receive its strength.

101) When that blazing sword turns into Din, the Klipa flees and roams the world, finding infants that deserve to be punished. It is called “The blazing of the turning sword” because it turns from Rachamim to Din and from Din to Rachamim. She laughs at them and kills them, and does that at the time of diminution of the moon, who diminishes her light, as it is written, “Lights” without a Vav, which spells “curse.”

When Cain was born, the Klipa could not cling to him. Rather, afterwards she approached him and bonded with him, begetting spirits from him, as well as flying spirits. Commentary: When Cain was born, the evil was not apparent in him at all, as Eve said about him, “I have bought a man, the Lord.” This is why no Klipa could cling to him. But since the filth of the serpent was already in Eve due to the sin of the tree of knowledge, that filth of the serpent was already mingled in Cain, as well, until he rose against Abel his brother and killed him. And since then he was expelled from the face of the earth to nomad land, and then the Klipa clung to him.

102) Adam HaRishon was using female spirits for 130 years until the arrival of Naama. Because of her beauty, the sons of the gods, Aza and Azael, fornicated after her and she gave birth from them to new additional Klipot. Evil spirits and demons spread from her in the world, and they walk and roam at night, going about the world, laughing at people, and causing them to emit sperm in vain. And wherever they find people sleeping alone at home, they remain on them, grip them, cling to them, receive lust from them, and give birth from them.

Explanation: Prior to the arrival of Naama, there were only two Klipot. The first was the first Lilit, created by the concealment of the first light. She is considered only lower water, and only opposite Malchut. She is regarded as being from this world, since this world is considered Malchut. The second is the Klipa that emerged and was created when the three letters Hey–Yod–Mem fell into the lower waters, becoming Yod–Mem–Hey, and she gripped those upper waters, Yod–Mem–Hey. Once the Mochin de Gadlut came out in ZON, she parted from the upper waters and descended to this world, to the lower waters, like the first Lilit. By the sin of Adam HaRishon, she gripped the upper waters once again. It follows that that second Klipa has a grip on the lower waters, since the time she fell into this world, as well as on the upper waters, due to the sin of Adam HaRishon.

Adam HaRishon was using two female spirits for 130 years in those two Klipot, since until the arrival of Naama, there was still nothing more in the world than those two Klipot. And from her, evil spirits and demons spread in the world. A new Klipa was born out of her, by the flaw in Aza and Azael. She grips only the upper waters because Aza and Azael are considered upper waters that fell into this world. Those spirits and demons that were born to Naama are hanging in the air, in the upper waters, and have nothing of the earth.

Thus, now there are three kinds of Klipot: 1) entirely from the earth; 2) in whom there is from the earth and from the air; 3) entirely from the air.

Also, those Klipot harm with illnesses, and a person does not know from where the illness came to him. All of that is during the diminution of the moon.

1. Death extended from the first Klipa, who is entirely from the earth, as it is written, “For you are dust, and to dust you shall return.”
2. The death of infants who did not taste the taste of sin comes from the second Klipa, who is half from the upper ones and half from the lower ones, for because she is also included with the earth, she can put them to death.
3. But the third Klipa, who is entirely from the air, upper waters, has no interest in killing people and putting them to death, only in defiling them with the Tuma’a of emitting sperm in vain. However, since Naama is from the daughters of the earth, and her part is mixed in those spirits and demons, too, they have the strength to bring upon a person bad illnesses, but not to put them to death.

It follows that the first Klipa is interested only in putting people to death, the second Klipa—mixed with the upper ones, as well—has the strength to defile with emitting sperm in vain, and to kill infants, while the third Klipa only has the strength to defile with emitting sperm in vain, but not to kill. Instead, she can also inflict illnesses on people. However, it is the conduct of the Klipot to bond with one another.

103) It is written, “Lights” [without a Vav], which is a curse. When the moon was established, the letters Mem–Aleph–Reish–Tav [“lights” without a Vav] changed to the letters Aleph–Mem–Reish–Tav [a saying], as it is written, “[Every] saying of the Lord is pure, a shield to those who take refuge in Him.” It is a shield against all those evil spirits and punishing litigants who fly in the world during the diminution of the moon, to all those who hold on to it with the faith of the Creator.

The Klipa precedes the Moach; she is the reason for the disclosure of the Mochin. This is so because prior to the correction of Nukva de ZA, who is called “moon,” the Klipa herself, called “curse,” becomes a shield over people after the correction of the Nukva. The letters Mem–Aleph–Reish–Tav change into the letters Aleph–Mem–Reish–Tav, and she becomes a shield.

104) When King Solomon descended to the depth of the walnut, as it is written, “I went down to the walnut garden,” he took a walnut shell, looked at all those Klipot in it, and knew that all the pleasures of those spirits in the walnut’s shells are essentially to cling to people and defile them, as it is written, “The delights of the sons of men, women very many.” The meaning of the verse is that the pleasures of the demons are only for the sons of men, meaning that it annuls the verse, “Women very many,” and interprets it as “The pleasures of a female demon and female demons are the sons of men.”

105) A female demon and female demons also emerge and are born from the pleasures of people, who delight during the night’s sleep. The Creator had to create everything in the world, all those Klipot, and correct the world with them. It is all like the walnut, Moach inside and many shells [Klipot] surrounding the Moach. All the worlds are in this manner, like the walnut, Moach inside and many Klipot surrounding it above and below, in the upper worlds and in the lower worlds.

106) From the beginning of the upper point, AA, to the end of all the degrees, they are all one inside the other, and one inside the other, until you find that one is a Klipa for the other, and one is a Klipa for the other. A Klipa means externality and clothing, like the Klipa that clothes the fruit.

It is so because by the ascent of Malchut and her mitigation in the place of Bina, all the degrees divided in two—KH remained in the degree, and Bina and TM fell to the degree below it, and clothed there. That clothing remains during the Gadlut, as well. For this reason, the lower one ascends to the upper one because it clothes the Bina and TM of the upper one. Thus, Bina and TM of each degree clothe the degree below it, and each lower one becomes a Klipa, externality, on Bina and TM of the upper one.

They are all one inside the other and one inside the other until you find that one is a Klipa for the other and one for the other. That ascent of Malchut, who breaches the degrees, begins with AA, who is called “the upper point.” This is why it was said, “From the beginning of the upper point,” and not above the upper point, since Atik is also considered undivided, and all the more so the five Partzufim AK, in which there is no division at all.

107) The first point, AA, is inner light. It is impossible to know and to understand its immaculacy, fineness, and purity. This is why AA is called Hochma Stimaa [concealed Hochma], since he is hidden and concealed from all the degrees below him, even from the Partzufim of Atzilut, until the expansion from AA, who is a point, expanded.

The expansion of that point becomes one palace, called Partzuf upper AVI, who clothes AA from his Peh to his Chazeh, surrounding him like a palace. He became a palace for the clothing of that point, which is an unattained light because of her great purity, since the palace, who is Partzuf upper AVI, surrounds and clothes AA from Peh to Chazeh, where there are Bina and TM de AA that emerged from Rosh AA to his Guf, clothing Partzuf AVI. Thus, AA clothes his lower one, who is AVI, and AVI become external to him.

108) The palace, AVI, is clothing to the hidden point, who is AA, an immeasurable light. The light of the palace, AVI, is also unknown and unattainable, yet it is not as fine and as pure as the light of the first point, AA, who is hidden and concealed.

That palace expanded an expansion of the first light. From the palace, AVI, YESHSUT expanded and was emanated, and in it the first light appeared, which is explained in the verse, “And God said, ‘Let there be light,’ and there was light,” since the Yod exited his Avir, leaving Ohr [light]. The expansion of YESHSUT is a clothing for the fine and pure palace of upper AVI, who is more internal than YESHSUT. Bina and TM de AVI descended and clothed inside YESHSUT, thus AVI also clothe inside his lower one, and the lower one becomes externality to him.

109) From YESHSUT onward they expand in one another and clothe in one another. This refers to ZA and his Nukva, that Bina and TM de YESHSUT descended and clothed in ZON, and ZON became externality to YESHSUT, until all the degrees clothe one another, where one is a Moach and one is a Klipa, one is internal, called Moach, and one is external, considered its Klipa. And although this is a clothing for its upper one, it still becomes a Moach for the other degree, the one below it, since AVI, regarded as clothing for AA, became Moach And internality of YESHSUT. Likewise, YESHSUT, regarded as clothing for AVI, became Moach for ZA, and ZA, who is clothing for YESHSUT, became Moach for his Nukva.

And just so was done below in the lower worlds BYA because the Nukva de Atzilut clothed in Beria, Beria in Yetzira, and Yetzira in Assiya. Likewise, man’s Neshama clothes in Ruach, and Ruach in Nefesh and Guf, until in this image there is also a man in this world, Moach and Klipa, which is the spirit and the body. All that is for the correction of the world.

The matter of the degrees clothing in one another, where externality of the upper one becomes internality of the lower one is all for the correction of the world. Without it, it would be impossible for ZON, and much less people, to obtain upper Mochin.

110) When the moon was together in Dvekut with the sun, the moon was in her light. First, there were ZA and his Nukva—called sun and moon—on an equal level, attached to one another, as it is written, “The two great lights.” It is so because then the Nukva, moon, had all of her light, and she did not need to receive anything from ZA, the sun. however, the Nukva could not remain in that state. She diminished from her light and descended to the world of Beria, becoming a head to the foxes there, which are the Sefirot de Beria.

Once the moon retired from the sun, descending into the world of Beria, and was appointed as the head of the hosts of Beria, she diminished herself and diminished the light in her, and Klipot over Klipot were created, many Klipot one atop the other, to conceal the Moach. Out of each diminution that was made in the lights of the Nukva, a Klipa was created, and those Klipot are as the Klipa that precedes the Moach to conceal the Moach. Those Klipot conceal the light of the Mochin.

Everything was done for the correction of the light of Mochin, for without the Klipa, the fruit would not have been revealed. This is why it is written, “Let there be lights” with a deficiency [of a Vav], which is a curse because of those Klipot that emerged due to the diminution of the moon, the Nukva. All that was done for the correction of the world, and this is why it is written, “To give light upon the earth,” for those Klipot came out in a Klipa that precedes the fruit.

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

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

75) “Let the earth put forth grass” is a high unification, since now it reveals her power in those waters that were gathered unto one place. All the power, the Mochin, that the Nukva de ZA received in the upper unification when she was included there, as it is written, “And let the dry land be seen,” she brings them out when she descends to her place from Chazeh de ZA and below in the lower unification. At that time, in relation to her being dry, she becomes a land that bears fruit and offspring.

This is so because when she was included in the upper unification, as it is written, “And let the dry land be seen,” she was desolate and dry, and was unfit for illuminating to the settling of the world. But in the bottom unification she becomes a land that bears fruit and offspring, as it should be for the settling of the world, as it is written, “Let the earth put forth grass, herb yielding seed.” The Mochin are extended within her in a hidden and concealed manner, and high and hidden souls and holy hosts come out and are born within her, where all those faithful righteous correct and extend them in the corrections of the faith, in MAN, in the work of God.

Two kinds of Mochin are extended in the bottom unification in the Nukva by her Hitkalelut [mingling] in the upper unification: 1) in a hidden and concealed manner, when they are not revealed to the lower ones at all; 2) in revealed Mochin, when souls and angels for the world are born and come out of her.

76) It is as it is written, “Who causes the hay to grow for the cattle, and herb for the work of man.” This is because this beast lies on a thousand mountains, and each day that hay is grown for her. A beast is an appellation of Malchut when she is devoid of Mochin de GAR. Lying means that she lacks the three Kelim NHY, called “legs,” like a lying bird whose legs are unseen, only the body. Likewise, when Malchut has only six Kelim, HBD HGT, lacking the three bottom ones, NHY, she is called “lying” because her NHY disappear.

The number 1,000 indicates Mochin de Hochma, whose Sefirot number 1,000, as it is written, “And I will teach you wisdom” [“teach” in this verse contains the word “thousand” in Hebrew]. Mountains are an appellation for the three Sefirot HGT, as we learn that there are no mountains but the fathers, HGT. NHY are called “sons,” and they are called “hills.” Hay is an appellation for angels who are born from her Mochin de GAR that the righteous extend to her each day through the MAN that they raise to her with their good deeds.

Explanation: One of the primary corrections in the world of correction after the breaking of the vessels was the concealment of inner AVI, who operated in the world of Nekudim, for because of their great illumination, the Parsa below Atzilut was cancelled and the Kelim descended to BYA, broke, and died. By the concealment of the Zivug of inner AVI, there is no longer illumination of GAR de AB in the Mochin of ABYA, only Mochin de VAK de AB, extended from the outer AVI de AB. Mochin de AB are Mochin de Hochma. Those GAR de Mochin are called “inner AVI” or GAR de AB, and those VAK de Mochin are called “outer AVI” or VAK de AB.

For this reason, the HGT of each Partzuf is in covered Hassadim, in which there is no light of Hochma because the three Sefirot HGT through the Chazeh are GAR of the Guf, and the Sefirot TNHYM from the Chazeh down are VAK de Guf. And because the Mochin de GAR de AB depart from each Partzuf and do not illuminate, the GAR de Guf, HGT, are devoid of Hochma, but are in covered Hassadim. And because the Mochin de VAK de AB clothe and illuminate in the Partzuf, VAK of the Kelim de Guf, TNHYM from the Chazeh and below illuminate in illumination of Hochma, in disclosed Hassadim.

It is written about those Mochin de AB, “Leaping on the mountains, jumping on the hills,” since mountains are HGT, on which the Mochin de AB leap, skipping them and not clothing in them because they need GAR de AB and they are hidden from the rest of the Partzuf. The Mochin de AB jump and come upon the hills, TNHYM from the Chazeh and below, for because they are Kelim de VAK they have these Mochin, since VAK de AB remain and illuminate. Thus, he leaps and skips the mountains, and jumps specifically on the hills, which are TNHYM.

However, this does not mean that the Mochin came out in a Zivug of VAK without GAR, since in Mochin de AB, VAK cannot come out without GAR. Rather, from the beginning of the Zivug, a complete level of AB extends to each Partzuf, GAR and VAK, but the Mochin de GAR de AB return and come out of the Partzuf, and only the Mochin de VAK de AB remain clothed in the Partzuf. Offspring come out of each Zivug, even from Mochin de GAR de AB, which extend only at the beginning of the Zivug, and promptly disappear.

Accordingly, there are two kinds of offspring from the Zivug of ZON to Mochin de AB: 1) the ones who emerge at the beginning of the Zivug from GAR de AB. These are called “hay,” which are angels that rule for a time because they must be cancelled immediately with the concealment of the Mochin de GAR de AB from which they were born. 2) The Mochin de VAK de AB that remain in each Partzuf, and are called “Herb yielding seed.”

This is why it was said, “A beast that lies on a thousand mountains.” A beast is the Nukva de ZA, which in regard to 1,000, which mean Mochin de Hochma, she lies on the mountains, HGT, meaning she is devoid of GAR, as it is written, “Leaping on the mountains.” Yet, each day that hay is raised for her, and that hay is those angels that rule for a time. It is so because the righteous raise MAN each day for a Zivug of ZON for Mochin de AB. It is considered that each day, that hay is raised for her, since in the beginning of the Zivug, the GAR de AB come out, as well, and their offspring are called “hay,” meaning angels who rule for a time.

However, they must promptly disappear because the GAR de AB come out of the Partzuf. Their dominion extends from the left line, created on the second day, and they wish to annul the right line with their rule, like the left line that was created on the second day. They are poised to be food for that beast, for nothing extends from their illumination to the lower ones, but the Nukva herself enjoys them during their rule. Afterwards she burns them and cancels them because fire consumes fire. The dominion of the left is called “fire,” which are the angels. The Nukva, with her illumination of the left, is also called “fire.” When she cancels the angels, she is regarded as fire that consumes fire.

77) “And herb for the work of man” indicates the Ophanim, the animals, and the cherubim. Ophanim are angels in Assiya, animals are the angels in Yetzira, and cherubim are the angels in Beria. All those angels extend from VAK of the Mochin de AB, hence they are sustainable, unlike those who are called “hay,” who extend from GAR de AB, who rule only for a time and promptly burn.

All of them, the Ophanim, the animals, and the cherubim are corrected and clothed within their corrections, which are on the part of the Emanator Himself. They are poised to be corrected further when people come to the work of their Master with their offerings and prayer. It is so because this is the work of man, and that grass was intended for man’s work from the beginning, to be corrected in the correction of man, as it should be.

78) When they are corrected in that work of man, nourishments and prey then come out of them to the world, as it is written, “To bring forth bread from the earth,” and as it is written, “Herb yielding seed,” which is the Mochin de VAK de AB, which is not hay, which is GAR de AB, for hay does not yield seeds but is intended to be consumed by the fire of the Kedusha of the Nukva. But the herb is for the correction of the world because it yields seed.

79) All of that is to bring forth bread from the earth, since all the corrections that were given to people are only to correct that herb that comes out of the earth, who is the Nukva. The work of people toward their Maker is to provide through them pray and nourishments to this world out of that earth, so that people are blessed by the blessings of above.

Although the Mochin of the hay are GAR de AB, and Mochin of the herb are VAK de AB, still, man’s work in offerings and prayer to extend Mochin and abundance is only on the Mochin of herb, and not on Mochin of hay, since the Mochin of hay are not imparted to the worlds at all, but are for the nourishments of the Nukva. All that is imparted upon the worlds is only from the Mochin of herb, so that all of man’s work in raising MAN and extending abundance from above is only for extension of Mochin of herb, which are VAK de AB, and not Mochin of hay, which are GAR de AB.

It is written, “Who causes the hay to grow for the cattle.” Hay is for the Nukva herself, who is called “a beast,” HaVaYaH filled with the letters Hey, which in Gematria is Behemah [beast], 52. “And herb for the work of man.” Only the herb was given for the work of man, to bring forth bread out of the earth.

80) “A fruit tree bearing fruit” is two degrees, male and female. A fruit tree is the Nukva de ZA. “Bearing fruit” is Yesod de ZA, a male. He is called “Bearing fruit” because all those fruits that the Nukva begets come to her from the male. Thus, the male is the one who makes the fruits in the Nukva, hence he is called “Bearing fruit.”

As the fruit tree, the Nukva, brings forth the force that she received from the fruit bearing tree, the male, she also elicits her own power. There are special offspring to the fruit tree, the Nukva, which are not in the “Bearing fruit,” the male, by the force of the Nukva herself, the cherubim and the pillars that come from her own Behina. What are the pillars? They are those who rise in the smoke of the offering and are corrected with the offering. They are called “pillars of smoke,” as it is written, “Who is this who comes up from the desert like pillars of smoke?” The cherubim correspond to the herb that she received from the male, and the pillars of smoke correspond to the hay that she received from the male.

Whenever Israel were righteous, the cherubim were attached to one another in Dvekut Panim be Panim. The smoke of the offering when Israel were righteous would rise up straight, not leaning to the right or to the left. It was said here that cherubim Panim be Panim, which is big Panim, and the smoke of the offering that rises up straight at that time, extend from the power of the Nukva herself, the bottom Hey de HaVaYaH, which is the face of a man, and not by the force of the male, who is Yod–Hey–Vav, the face of a lion. All of them, the cherubim and the pillars, stand in their corrections for man’s work.

Hay does not stand so because it is meant for eating. This is so because there is a difference between smelling and eating. The smell rises from below upward and does not spread downward, while eating expands from above downward. It was said that although the pillars of smoke are Mochin that extend from GAR de AB like the hay, they still remain standing and existing for man’s work by the force of their correction, and they are not cancelled. They are corrected through the work of the offerings, which burns the offering in the fire and raises the smoke for a sweet savor from below upward. It does not reach the lower ones, and by that they exist and are not cancelled.

But the Mochin of the hay, which are intended for eating, expand from above downward, like eating. This is why they are cancelled and are not sustained, since those Mochin are unfit to expand below to the lower ones.

81) “A fruit tree bearing fruit” indicates the forms of male and female, whose faces are the image of the face of a man. “A fruit tree” is Nukva de ZA. “Bearing fruit” is Yesod de ZA, a male, who makes fruits in her. Those male and female are not like the cherubim, implied in the herb yielding seed, since those are big Panim, marked with a beard, while cherubim are small Panim, like the face of infants. Panim [face] means GAR and Mochin. Big Panim are Mochin de Gadlut that are received from the 13 qualities of Rachamim in AA, who is called Dikna de AA. This is why it said, “Panim marked with a beard.” It is also called Mazal [luck]. Small Panim, however, are Mochin de Katnut.

All the shapes are included in a man’s face—lion, ox, and eagle—since they are big Panim, for big Panim are Mochin de Gadlut and GAR, and are not received by the Nukva when she has only six Sefirot HBD HGT, and lacks the four Sefirot NHYM. Rather, once she raises her NHYM from BYA and is complemented with ten Sefirot de Kelim, she mates with ZA and receives from him Mochin de Gadlut.

There are two raisings: 1) First, she raises NHY without Malchut. At that time she has only GAR de VAK, which are Mochin de Katnut. 2) Next, when she raises the Malchut, too, called “a man’s face,” she obtains Mochin de Gadlut.

Those NHYM that she raises from BYA are called “four animals,” which carry the throne to ZA for a Zivug, for without them the throne, Nukva de ZA, would be lacking in the ten Sefirot of the Kelim and would not be fit for a Zivug. The Sefira Netzah is the face of a lion, Hod is the face of an ox, Yesod is the face of an eagle, and Malchut is the face of a man.

All the shapes are included in the face of a man because the face of a man are big Panim, and carved shapes are engraved in them, as the carvings of the explicit name in the four directions of the world. Through the face of a man, the three animals also acquire big Panim, HB TM in Mochin de Gadlut, implied in the name HaVaYaH in his four letters: Yod being Hochma and south, Hey being Bina and north, Vav being ZA and east, and the bottom Hey being Malchut and west. This is why it is considered that all the shapes—lion, eagle, and ox—which are NHY, are included in the face of a man, Malchut, for besides the face of a man, by raising NHY without Malchut they are still in Panim of Katnut, in Mochin de VAK.

82) Michael inscribed an inscription to the south, and all three faces—the face of a lion, the face of an ox, and the face of an eagle—look to the face of a man. “Inscribed an inscription” means that he allots the place of the Zivug. South is right, for extending light of covered Hassadim. Looking means receiving by their looking.

At the time of Gadlut, when the Nukva de ZA raises Malchut to her from BYA, called “the face of a man,” the Zivug of ZON is done on that Malchut from the right, south, and the level of Mochin de Gadlut extends on her. Then, all three Panim—lion, ox, and eagle—receive the Mochin de Gadlut from that Malchut, who is called “the face of a man.” It follows that all three Panim look to the face of a man and receive from those Panim. Michael is one of the four angels serving Nukva de ZA. Hence, he inscribes and prepares the place of the Zivug, and he is the angel of Hesed. This is why he inscribes to the south side, right, Hesed.

A man is male and female, and only they are called “man.” Malchut in and of herself, when she is not in a Zivug with ZA, is not called “man,” since she is without a male. Only when she mates with ZA are both of them called “man,” as it is written, “He created them male and female, and blessed them, and called their name Adam [man], on the day when they were created.” Thus, both together are called “man,” but each one for himself is like half a body, and he is not called “man.”

Out of him means from the face of a man in a Zivug to the south side, were the depictions depicted, as it is written, “The vehicle of God are myriads, thousands upon thousands,” which is the lower Merkava, called “The vehicle of God.” Depictions means the measures born from the Zivug, since each level has its own depiction according to the quality of the Zivug de Hakaa.

Explanation: Those four animals—man, lion, ox, and eagle—are called Merkava [structure, assembly, chariot], since they are the four Sefirot NHYM that rise from BYA and connect to the Nukva de ZA to complement her ten Sefirot so she is fit for a Zivug. Since without them she would not be fit for a Zivug, it is considered that the Nukva rides on these four animals, and they became a Merkava to her, for they carry her to the Zivug.

However, there are two Merkavot for two Zivugim. They are called “upper Merkava” and “lower Merkava.” There is a big difference between them because in the upper Merkava there are four animals—man, lion, ox, and eagle—and in the lower Merkava there are only three animals—ox, eagle, and lion. There is no man in them in particular, but only by way of Hitkalelut.

We should understand why the animals divided to became two Merkavot for two Zivugim, and why one Zivug is not enough, and why the face of a man in particular is missing in the bottom Merkava. The thing is that it is known that there are only nine Sefirot in AA de Atzilut. Following him, it is likewise in all the Partzufim of ABYA. It is so because Malchut is deficient, since she was concealed in the Rosh of Partzuf Atik and did not extend to AA. This is only one of the main corrections that were done in the world of correction. However, it does not mean that all ten Sefirot in Malchut are missing, since there is Zivug only in the Masach in Malchut. Rather, only Malchut de Malchut is missing, but the first nine of Malchut remained in the Partzufim.

Therefore, when she was sorted and rose to the Nukva, her Malchut from BYA—which is the face of a man—only the first nine of Malchut rose to her, since Malchut de Malchut was missing. Thus, the first nine in each Partzuf are above its Chazeh, and below its Chazeh it is regarded as Malchut of the Partzuf. It therefore follows that there is the face of a man, Malchut that rises from BYA, only from the Chazeh and above, only the first nine of Malchut, which end at the place of the Chazeh. But from the Chazeh and below, where there is Malchut de Malchut, there is no face of a man there because Malchut de Malchut was concealed in the Rosh of Partzuf Atik and does not appear in the worlds.

It is known that each Behina ascends to its corresponding Behina in the upper one. Therefore, she rose to the Chazeh and above of the face of a man, to from Chazeh and above of ZON, and the complete Zivug of the face of a man was done only in their from Chazeh and above. This is why Michael inscribed an inscription to the south, and all three Panim look to the face of a man, since the Zivug from Chazeh and above is called “south,” “the right side,” “light of covered Hassadim.”

Michael inscribes the place of the Zivug only from Chazeh and above because he did not rise more than the face of a man, Malchut, only the first nine, ascribed only to from Chazeh and above, and not from Chazeh and below. Here, in from Chazeh and above, the Zivug is complete in all four animals NHYM, called “face of a man,” face of a lion,” face of an ox,” and “face of an eagle.” They are called “the upper Merkava” because they carry the Nukva for the upper Zivug of from Chazeh and above, and because they are all from Chazeh and above of each of the four animals.

However, the three worlds BYA, as well as NRN of people, cannot receive their abundance from the Zivug of from Chazeh and above because they are related to the Sefirot of from Chazeh and below of ZON. Therefore, once the complete Zivug de ZON was done in from Chazeh and above, in the upper Merkava, the from Chazeh and below of the three animals—lion, ox, and eagle—also rises, and they are included in the upper Zivug of from Chazeh and above of ZON, receiving the abundance from the face of a man that is there. They descend and impart to the children of the three worlds BYA, and those three animals are called “the bottom Merkava,” as they are from Chazeh and below.

It was said that the depictions were depicted from him, as it is written, “The vehicle of God are myriads, thousands upon thousands,” since the animals of the bottom Merkava were depicted from the upper Zivug on the south, as it is written, “The vehicle of God are myriads, thousands upon thousands,” since the animals in the Merkava are called Shinan [translated as “thousands” but actually an acronym for ox, eagle, lion, man].

83) The name Shinan includes all the depictions, all the animals, which are Shor [ox], Nesher [eagle], Arieh [lion]. This is the acronym Shina of Shinan. The letter Nun of Shinan implies the face of a man that is included in them. The Nun is an expansion of male and female that are mingled as one, since the face of a man is missing in them themselves, as they are from the Chazeh and below, from which Malchut is missing. But since they rise and become included in the upper Zivug from Chazeh and above, they receive from the face of a man from there. This is why it is implied in a Nun and not in the initial letter like the other three animals, since they have no particular face of a man, but rather an expansion and inclusion from the face of a man above the Chazeh.

All of them, all that is in BYA, come out from those animals, which are Shinan. The forms in BYA are born and depart from them, each in his own Behina as is appropriate for it. The three worlds BYA and all that is in them are ascribed to from Chazeh and below of ZON. For this reason, they cannot receive from the upper Merkava from Chazeh and above of ZON. Instead, they must receive from the animals in the bottom Merkava, which are Shinan that are ascribed to their Behina, as they are from Chazeh and below of ZON.

84) Those animals are incorporated and mingled in one another so that each will be included in the other. That is, the four animals, Shinan, are incorporated in one another in a way that the face of an ox consists of the four animals, the face of an eagle consists of the four animals, and the face of a lion consists of the four animals. Each has four Panim, Shinan, and they are 12 Panim. However, they are not 16 Panim because they do not have a particular face of a man; it is in them only by Hitkalelut, to the extent that it is included and incorporated in the three animals. This is why they are 12 Panim.

The animals, Shinan, are conducted in the four carved names, as it is written, “The great, mighty, terrible God.” They rise to them to be conducted and to look. To be conducted means for Mochin de VAK. To look means for Mochin de GAR. Those four names are carved in the four animals in the upper Merkava above Chazeh de ZON, and the animals in the bottom Merkava, below the Chazeh, who have no Zivug in their place because they are lacking the face of a man, must rise to the four names above and receive Mochin de VAK and GAR from the upper Zivug that is there.

85) The ox rises to be conducted and to look to the face of a man. A name rises, crowns, and is carved in two colors. This is the name “God,” since those animals below have no Zivug in their place because the face of a man is missing in them. Instead, they must rise up to the upper Merkava to receive from the Zivug of the face of a man that is there, the Mochin de GAR and de VAK.

Here The Zohar explains the ascent of each animal to the face of a man in the upper Merkava, and its unification with the names that are there. It says, “When the ox, the left of the animals, rises to the upper Zivug in the upper Merkava, to receive VAK and GAR from the face of a man that is there, it does not rise to the name “mighty” that is there, to the left line. Rather, it ascends to the name “God” that is there, on the right line, since there is no correction for the left, except in the Hassadim on the right.” It follows that the name “God” is crowned and carved with two colors—white color from itself, and red color from the ox included in it.

Then, once the ox has been included in the name “God,” it returns back, remaining only in Mochin de VAK—called Mochin of Achor [posterior], the throne, Nukva de ZA, carves and decorates it—and is inscribed by it to be conducted by the name “God.” That is, although the ox is left, and its way is in Dinim and Gevurot, it is still conducted in Hassadim in the name “God” because Midat ha Din in it has already been mitigated.

86) The eagle ascends to be conducted and to look at the face of a man. Another name rises, crowns, and is carved with two Panim and in two colors, the face of a man and the face of an eagle. The color of the right is white, and the color of the eagle is green, to be conducted and to look in a manner of ascent, in the crown of above, and it is great. Crowns means Mochin de GAR. Carved means Mochin de VAK. Conducted and looking means Mochin de GAR and Mochin de VAK.

When the eagle, the middle line of the animals below, rose to the upper Zivug in the upper Merkava to receive from there Mochin de VAK and Mochin de GAR, called “conduct” and “looking,” the name “great” that is there rises opposite it, and the eagle is included in it, receiving from it Mochin de VAK and de GAR. The name “great,” the level of Gadlut in the upper Merkava, stands there in the right. Although the Hochma, GAR, extends and stands in the left line at the point of Shuruk, still, the two lines—right and left—are included in one another in a Zivug through the middle line, which decides and sustains the illumination of them both, in a way that the Hassadim on the right will illuminate from above downward, and the illumination of Hochma on the left will illuminate from below upward.

At that time, the two lines are included in one another because the right is included in the illumination of Hochma on the left, and acquires the name, “great,” the left is included in the illumination of Hassadim on the right, and Hochma clothes in Hassadim. Thus, although Gadlut is primarily in the left, the Gadlut still extends only from the right line as it illuminates from above downward and reaches the lower ones, and not from the left because it illuminates from below upward and its illumination does not extend to the lower ones.

This is why the ox is included only in the name “God,” and not in the name “great,” as in itself, it is the left line, whose Mochin are extended only from below upward. But the eagle, the middle line, which can illuminate from above downward, rose and was included in the right, receiving the Gadlut in the name “great,” because it can illuminate to the lower ones, as it was said, “To be conducted and to look in a manner of ascent, in the crown of above.”

The Zohar interprets how the eagle receives the Gadlut from the left line through the right line. It says that it ascends to “Be conducted and to look in a manner of ascent, in the crown of above,” since the Hochma extended through the left line is the crown of above, as “crown” means Mochin de GAR, as it is written, “Go forth, O daughters of Zion, and gaze upon king Solomon, upon the crown with which his mother has crowned him.” It illuminates only in a manner of ascent, from below upward.

When it is conducted and looks at the crown that illuminates in a manner of ascent on the left, the right is included in the left, and receives the illumination of the crown that is there, then it acquires the name “great,” then turns back, the throne carves and decorates it, and it is inscribed by it to be conducted by the name “God.” Then, after the above mentioned Hitkalelut, the eagle returns to Mochin de VAK, Mochin de Achor, the throne, Nukva, carves and decorates it, and the eagle is inscribed to be conducted in that name. That is, the qualities of the eagle will be as the qualities of the name “great,” which is right and Hassadim.

87) The lion ascends to be conducted and to look at the face of a man above. Another name ascends opposite it, crowns and carves in two Panim and in two colors, to be strengthened and connected in Gevura. This is the name “mighty.” Then, after the Hitkalelut, it turns back to Mochin de VAK, and the throne, Nukva de ZA, carves and decorates it, and it is inscribed to be conducted in the name “mighty.” That is, its qualities will be of the lion, right, as the qualities of the name “mighty,” and he will be conducted by the quality of Gevura.

When the lion, right line and Hassadim, rose from the lower order to the upper Zivug in the upper Merkava from Chazeh de ZON and above, to receive from there Mochin de VAK and de GAR, called “conduct” and “looking,” the name “mighty” ascends opposite it, the left line that is there. The lion is included in it and receives Mochin de VAK and de GAR through it.

However, the ox and the eagle could not be included in the left line because they themselves are also included with the quality of the left, as it is written, “And the face of an ox on the left side of the four of them.” Likewise, the eagle, the middle line, contains right and left. If it were in the left of above, the quality of left would overcome it. Thus, only the lion, who is entirely from the right line, can rise to the left line of above, where there is illumination of Hochma, receive its qualities, and return them to his own right.

88) The face of a man looks at all the animals, and all of them rise and look at it. This is so because they all rose to the face of a man of above in the upper Merkava, since below there is no face of a man in them. Then, all of them were depicted in their carvings in this depiction in one name, called “terrible.” A depiction means a certain level. Carvings are Kelim, and depicted is the elicitation of the level by the Zivug de Hakaa related to it.

When the animals ascend to the face of a man, Malchut, in the upper Merkava, receiving from there the level of Gadlut by their looking at one another, they receive from there the name “terrible.” It is so because Malchut is called “fear,” and her male is called “terrible,” as it is written, “And God made it that He will be feared.”

Then it is written, “And the image of their faces was as the face of a man.” It is so because all the animals, Shina, are included in the image of a man, and that image includes them, as it is written, “They had the image of a man, and each had four faces.” It is so because the three animals are included in one another, and also included in the face of a man of above. Thus, each animal has four Panim, Shinan, which are 12 Panim.

89) This is why the Creator is called “The great, and mighty, and terrible God,” since those names are carved above, in the upper Merkava, included in the four letters of the name HaVaYaH, the name that includes all the names. The Hitkalelut of the ox of below with the lion of above is Yod de HaVaYaH, the name “God.” The Hitkalelut of the lion of below with the ox of above is Hey de HaVaYaH, the name “mighty.” The Hitkalelut of the eagle of below with the lion of above is Vav de HaVaYaH, the name “great,” and the face of a man of above—included in all the animals of below that rose to it—is the bottom Hey de HaVaYaH, the name “terrible.”

The order of the animals of the lower Merkava is different from the order of the animals in the upper Merkava, since the order in the upper Merkava is man, lion, ox, and eagle, and in the lower Merkava, the order is ox, eagle, lion, and man, like the acronym, Shinan. This is so because from the right side, where there is HaVaYaH, this is the order of the four animals—man, lion, eagle, and ox, where the ox, Gevura, is last. The animals of the other side, which are the damages on the left, are arranged in this manner: ox, eagle, lion, and man, which is Shinan.

It is written, “The vehicle of God are myriads, thousands upon thousands,” which are Shinan. It is known that the upper Merkava is right, and the bottom Merkava is left. The reason for the difference is that the animals of below have no Zivug in their place. Instead, they receive from the Zivug of above. For this reason, before the ox is mitigated in its ascent to the right, no animal can rise there because the multitude Dinim in the ox detain them. Hence, the ox ascends first, then the eagle, the middle line, in whom there is left, as well, which must first be mitigated, and in the end, the lion ascends to the left of above. Then, all are included in the face of a man of above, and this is why the order changed to Shinan.

Those forms, Shinan, are carved and decorated in the throne, Nukva de ZA. The throne is carved and embroidered with them because the name combinations and levels within one another are called embroidering. It is similar to one who embroiders two forms that are different from one another over the two sides of the canvas—on the one side a lion, and on the other side an ox, and so forth. And since those names and animals came out in the throne in the two Panim and colors together, it is called embroidering, that the throne is embroidered with them.

They were embroidered one to the right and one to the left, one to the front, and one to the back. They are inscribed to the four directions of the world: the face of a lion is inscribed to the right, south; the face of an ox on the left is the north, the face of an eagle from before, the east, and the face of a man from behind, the west. They are also the four letters HaVaYaH because Yod–Hey is south and north, right and left, and Vav–Hey is east and west, Panim and Achor.

90) When the throne, Nukva de ZA, ascends for a Zivug with ZA, it is inscribed in four forms, Shinan. Those four upper names carry that throne for a Zivug with ZA, and those four animals that unite with the four names, “The great, mighty, and terrible God,” are NHYM of the Nukva that were sorted and rose from BYA, connecting and complementing ten Sefirot for her, for the Nukva to be fit for a Zivug with ZA. When she lacks the Sefirot NHYM, she is unfit for a Zivug. This is why those animals, the four Sefirot NHYM, are regarded as carrying the throne. They are also called “a Merkava for the Nukva.”

It was said that those four upper names carry that throne for a Zivug with ZA. This is because without them, the Nukva, the throne, would lack her Sefirot NHY. When they rise to her and connect in her, they carry her for a Zivug, and the throne, the Nukva, is included in them during the Zivug. That is, she is complemented by those names, since they are NHYM that complement her ten Sefirot until the throne receives and gathers Nefashot [pl. of Nefesh] and delightful pleasures in the Zivug of ZA. Once she receives and gathers those pleasures and delights, she descends full, like a tree full of branches and fruits on all sides.

91) Once the throne descends from the place of Zivug to her own place, from Chazeh and below, those four forms, the four animals Shinan, come out depicted each in its depiction: carved, illuminating, glimmering, and blazing, and they sow a seed in the world.

Carved means the measures of Kelim for a receptacle.

Illuminating means the measures of the levels of Ohr Yashar.

Glimmering means measures of levels of Ohr Hozer.

Blazing means illumination from below upward, like the fire that blazes from below upward. These are illuminations of the left.

They also sow a seed in the world. That is, all the generations in the three worlds BYA are imparted by them. Then the four animals are called Shinan, as it is written, “Herb yielding seed.” “Herb” means the animals, which sow a seed in the world.

92) When the form of a man—which includes all the forms—comes out, it is written about it, “A fruit tree bearing fruit.” It is so because man is male and female. A fruit tree is a female, and bearing fruit is a male. It is written, “Whose seed is in it, on the earth,” meaning that it emitted its seed only for the benefit of the earth. “Whose seed is in it” means that man is forbidden to extract seed from it in vain.

93) “Grass” in the verse, “Let the earth put forth grass,” does not yield seed. This is why it is cancelled and is not sustained like the others. It is so because the hay is the angels that rule for a time, who were created on the second day. They stand as food for the beast. Grass and hay are one and the same, since the grass has no image to be depicted and carved in an image or depiction in any way. Rather, they are seen and not seen.

This is so because image and depiction come from the Kelim, since the lights take no changes from the beginning of the line through the end of Assiya. All the changes and forms come only from the Kelim, while the lights, which are called hay or grass, are GAR de AB, and have no Kelim in the worlds ABYA, since their Kli is revealed only in the inner AVI of the world of Nekudim. Also, it is known that those AVI were concealed and are no longer revealed in the worlds ABYA, hence GAR de AB have no Kli in anything.

This is why they are seen and not seen. They are necessarily seen in order to disclose the Mochin de VAK de AB, Mochin de Haya, for it is impossible for VAK to be disclosed without GAR. Once the Mochin have been disclosed they promptly part and are not seen because they have no Kelim in which to clothe. This is the rule: All those who were not depicted in a form and an image in the Kelim are not sustained. Rather, they are created and stand for a time, and are promptly consumed by the fire that consumes fire. Then they are once again created and promptly eaten by the fire that consumes fire as before, and so forth repeatedly each day.

94) A man below, in this world, has an image and a depiction, and still does not exist forever like the angels of above. This seemingly means that existence does not depend on an image and a depiction whatsoever. Rather, the image and the depiction of the angels of above are depicted in their depictions as they are, without being depicted through another clothing. This is why they live and exist forever. The depiction of man below, in this world, his NRN are depicted in their depictions through a clothing and not in some other way. For this reason they exist only for a set and allotted time.

The angels come from Zivug AVI. As AVI receive their lights in their own Kelim, without any clothing, the angels, who extend from them, can also receive their lights in their Kelim, and do not need assistance from another clothing. But the souls of people come from Zivug ZON de Atzilut, and it is known that ZON can receive their lights only through a clothing, which they receive from NHY de AVI, since their Kelim are unfit for Ohr Yashar, but only for Ohr Hozer.

It is even more so with people who are born from them—those are unfit to receive the lights in their own Kelim, but only through a clothing from ZON. Thus, they do not exist forever because “There is not a righteous man on earth who will not sin.” When they blemish the upper clothing until it is no longer fit for its role, their NRN promptly depart and they die.

95) Each night, when a man is asleep, the man’s spirit strips off that clothing and rises up for MAN to ZON. And the fire that consumes fire, Nukva de ZA, consumes and burns the spirit. Then the spirits are revived as before and are depicted in their clothes. This is why the spirits are not sustained, like those forms of above, the angels of the herb, but rather burn and are renewed, as it is written, “They are new every morning; great is Your faith,” written about people’s spirits, which are new each day. It is so because during sleep, the spirits rise up and burn, and are renewed because “Great is Your faith,” which is great, big, and not small.

Two kinds of angels come out from Zivug ZON: 1) angels called “grass,” which extend from GAR de AB, coming out for a time and promptly burn in the Nukva, and 2) angels that are called “herb,” which extend from VAK de AB and are sustained.

There is no Zivug in ZON except by MAN that people raise. During sleep, the righteous raise their spirits in MAN for Zivug ZON, as it is written, “In Your hand I commit my spirit; You have redeemed me Lord, a true God.”

Accordingly, two kinds of spirits should have been elicited through those MAN: 1) unsustainable, which promptly burn, like angels of the grass, 2) sustainable, like the angels of the herb. However, it is not so because only one spirit was extended to them, which first burns, and is then renewed and sustained.

Those two kinds of Mochin, GAR de AB and VAK de AB, are like two opposites—they cannot come in the same subject at the same time. Hence, in angels, who are above time, it is impossible that they would come in them in two times, so they come in them in two subjects, two kinds of angels. But for people, for whom there is time, they can come in them in one subject, but in two times. First, when they receive from GAR de AB, they burn like the angels of the grass and the hay. Subsequently, when they receive from VAK de AB, the return to their former state and exist. This is, “They are new every morning,” for because they first burn, they are regarded as renewed each morning.

For “Great is Your faith,” and not small. The Nukva de ZA is called “faith.” Since the Nukva needs to be great from the start to receive the GAR de AB, and not small, for she cannot receive the VAK before she receives the GAR, the souls must first burn when the Mochin de GAR de AB illuminate in her. In the illumination of the VAK de AB, they are renewed, as it is written, “They are new every morning,” for “Great is Your faith,” for the Nukva must be big and not small.

96) Indeed, the faith, Nukva, is great, for she can receive all the souls of the world and include them within her, the upper souls and the lower souls, including the GAR of the souls, which burn inside her, and the VAK of the souls, which come out from her to the world. The Nukva is a great and big place, which includes everything and is not filled, as it is written, “All the rivers go to the sea, and the sea is not full.” The Nukva is called “sea,” and the rivers are the souls.

All the souls go to the Nukva, and she is not filled. It is so because the souls go to the sea, and the sea accepts them and burns them in it. This is why it is not filled with them, for they burn and are gone. Afterwards the sea takes out the souls as before and they go and come to the world. This is why it is written, “Great is Your faith.”

97) On the third day, it is written twice, “That it was good,” because that day is regarded as being on both sides, the right line and the left line. He said to this side, “That it was good,” and to that side, “That it was good,” and decided between them. This is why there are two times “Said” in it, since the third day of the work of creation is Tifferet, which decides on the two lines that deny one another, which are HG, that are in dispute. This is why it is written twice here “Said,” and twice “That it was good,” since Tifferet said to the right line, Hesed, “That it was good,” and also said to the left line, Gevura, “That it was good,” sustaining the illumination of them both.

Here the four letter name Yod–Hey Vav–Hey is decorated and carved, rising to 12 letters in four forms on four sides, and inscribed on the holy throne, the Nukva de ZA. The verse, “Herb yielding seed” refers to the elicitation of the angels in the verse, “The vehicle of God are myriads, thousands upon thousands,” which are themselves only three Panim, Shina, lacking the face of a man. For this reason they themselves have no Zivug, but must rise for a Zivug from Chazeh and above, where there is the face of a man, meaning all four Panim. It was said, “Michael inscribed an inscription to the south side, and all three Panim, which are the face of a lion, the face of an ox, and the face of an eagle, look to the face of a man.

It is considered that each of the animals from the vehicle of God that rose for the upper Zivug received all four Panim there—the face of a lion, the face of an ox, the face of an eagle, and the face of a man, which is the four letter name, Yod–Hey Vav–Hey. The ox includes the four Panim, the eagle includes the four Panim, and the lion includes the four Panim. The 12 letter name is carved in the three animals Shina in four forms, where each received four forms—lion, ox, eagle, and man—when they ascended for the upper Zivug on the two sides that are there. The face of a lion is on the right, on the south; the face of an ox is on the left, in the north; the face of an eagle is in the middle, in the east, and the face of a man is on the west, and they were inscribed on the holy throne.

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

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

66) “And God said, ‘Let the waters under the heaven be gathered together unto one place.’” “Gather” means that the Mochin, called “water,” will spread in a precise line in a way that they are straight and do not divert to the right or to the left.

In the order of elicitation of the Mochin from the first point, which is AA, everything comes out in concealment. First, the light is hidden in AA because he raises his Malchut under his Hochma and takes Bina outside the degree of the Rosh, which is the point of Holam, until the light reaches and gathers into the upper palace. “Reaches” means in Hochma, due to the point of Shuruk. “Gathers” means that the Hochma gathers and clothes inside the light of Hassadim through the point of Hirik into the upper palace, to YESHSUT, who is the second palace, caused by AA.

From YESHSUT the abundance comes out in a straight line that consists of right and left into ZA until it reaches the place that gathers everything in male and in female. This is the one who lives forever, Yesod de ZA, a male, who unites with Malchut, the female. Thus, he consists of male and female.

Explanation: The seven days of creation are HGT NHYM, each of which consists of all seven times in a way that there are seven Sefirot HGT NHYM in each day. This is why there is a big difference between each day because on the first day, which is Hesed and right line, although it consists of all seven Sefirot and of all the details in them, they are still all light of Hesed in it. In that regard they are all the clarifications of The Zohar on the first day.

Likewise, although the second day, Gevura and left line, consists of all seven Sefirot HGT NHYM, and all the details in them, they are still all in Gevura in it, and in dispute of the left with the right. They are all the clarifications of The Zohar on the second day.

Similarly, on the third day, Tifferet and the middle line, which decides and unites the two lines right and left in one another, although all seven Sefirot HGT NHYM are in it, as well as all the details in them, they are in it only in unification of right and left. Hence, all the clarifications of The Zohar here are only in unification.

This is why it was said, “Let the waters … gather,” meaning that they would expand by way of a precise line in a way that they are straight, that he united the two lines and did not stray to the right or to the left. And from YESHSUT, he comes out in his unification to the rest of the degrees to unite the right and left of RTS [Rosh, Toch, Sof] de ZA, until he reaches a place that gathers everything in male and female.

Commentary: the unification of right and left is completed only after they part into two Partzufim, where one is all right, and the other is all left, which are male and female. The male, Yesod, is built entirely from the right line, and the female, Malchut, is built entirely from the left line. In their Zivug, the unification of right and left is completed in the desired wholeness.

However, first there must be the unification of right and left by the middle line in a single Partzuf. This is why it was said “Until the light reaches and is gathered into the upper palace in YESHSUT, and in RTS de ZA.” And from YESHSUT, the abundance comes out in a straight line, in ZA, and then the Zivug of right and left in two separate Partzufim can be until he reaches one place that gathers everything in male and female to Yesod, who unites with Malchut, who is the unification in the two Partzufim.

67) The water comes out from above, from the first Hey of HaVaYaH, YESHSUT. Below the heaven is the tiny Vav, a small Vav, Yesod de ZA, since ZA is called “the big Vav” and his Yesod is called “little Vav.” This is why in the pronunciation of Vav, two letters Vav are heard—the first being heaven, ZA, and the second being below the heaven, Yesod de ZA. And then it is written, “And let the dry land be seen,” the bottom Hey, which appeared, while all the other degrees but her were covered.

Once the Mochin are drawn from the first Hey, Bina, to below the heaven, Yesod de ZA, it is written, “And let the dry land be seen,” the bottom Hey, Malchut, Nukva de ZA, for only that was revealed in regard to the dry land, but the rest of the degrees, besides her, were all covered and concealed.

Revealing means illumination of Hochma. Covering means concealing of the illumination of Hochma. Only the Malchut was revealed in illumination of Hochma, but the rest of the degrees above her were covered and there is no illumination of Hochma in them. And from the midst of that last degree, the bottom Hey, Malchut, that light which was covered was heard and appeared. Although in the verse, “And let the dry land be seen,” the bottom Hey appeared, and the rest of the degrees, besides her, were all covered, he reinterprets that it does not mean that all the degrees that preceded the land remained covered and concealed, but that they will be revealed again later through the land, Malchut.

68) “Unto one place” is Yesod. It is called so because it is the connection of the unification of the upper world, since in the verse, “The Lord is one and His name, One,’” two unifications are implied: 1) The upper world, unified in its degrees, is “The Lord is one.” 2) The lower world, unified in its degrees, is “And His name, One.”

The connection of the unification of the upper world, which is “The Lord is One,” is through the Yesod, the one who lives forever, who is mitigated there in Bina. The upper world is connected in His unification, hence the place is called “one,” since all the degrees and all the organs of Partzuf ZA gather there and all become one in him, without any separation whatsoever.

It is so because there are two merits in the unification of ZA in the upper world, Leah, who stands above his Chazeh, over his unification in the lower world, and Rachel, who stands from his Chazeh and below.

1. Above the Chazeh is GAR de ZA. GAR can receive Hochma everywhere, without clothing of light of Hassadim. Hence, the unification of the point of Shuruk means that the Hochma cannot clothe there due to lack of clothing of Hassadim. This does not blemish the Zivug of ZA with the upper world at all, for because they are GAR, they do not need clothing of Hassadim at all, and the Hochma dresses in them without Hassadim.
2. Hochma is not received above Chazeh de ZA for his own needs, as he is corrected there in the pure Avir of upper AVI, in Hassadim that are covered from Hochma. The Hochma that he does receive there is only for the lower world, Rachel, standing from his Chazeh and below. This is why the light of Hassadim does not stop in the upper world even during the unification of the point of Shuruk, for she does not need its illumination.

Thus, there are two merits in the upper world: 1) They can receive Hochma even without Hassadim. 2) It will not happen that they lack Hassadim.

But in the lower world, Rachel, who stands from his Chazeh and below, ZAT de ZA, and who lacks those two, she 1) cannot receive Hochma without clothing of Hassadim, and 2) even during the unification of the point of Shuruk, she remains empty of Hassadim because she needs his illumination. This is so because there is no wholeness whatsoever from Chazeh de ZA and below, unless in illumination of Hochma.

For this reason, the Zivug of ZA with the upper world is called “one place,” since all the degrees and all the organs gather there—all the degrees, the degrees of Hochma, as well as the degrees of Hassadim. It is so because they do not become diminished in Hassadim due to the illumination of Shuruk, and they can receive Hochma without Hassadim, as well. Also, all the organs means the Sefirot.

Through the illumination of the Shuruk, the three Sefirot, Bina and TM, are elevated from their fall. They return to their degree and all the lights and Kelim become one in him, without any separation whatsoever. There is not a degree that unites there in the illumination of Shuruk, the illumination of Hochma, in complete unification except that degree, meaning in the unification of ZA with the degree of the upper world, since the upper world can receive Hochma without the clothing of Hassadim.

All the lights are covered in it in a hidden manner, in one craving, only for light of Hassadim. From Chazeh and above, it is pure air, and the lights are covered there and blocked from Hochma, in a blocked manner, as they are blocked from receiving Hochma. They receive Hochma only for the lower world, which is why the unification is complete on all sides.

Thus far, in the words, “And let the dry land be seen,” the revealed world, Rachel, united with the hidden world, Leah, since the lower world, Rachel, was also included in the upper Zivug, ZA and Leah, from Chazeh and above. It is written about Rachel, who is included in them, “And let the dry land be seen,” for because Rachel is considered ZA, unfit for reception of Hochma without clothing of Hassadim, she becomes dry there, desolate, and empty of Hassadim and Hochma.

69) The revealed world, Rachel, the Nukva de ZA from his Chazeh and below, is also unified below. This is so because besides the revealed world, Rachel, being included in the Zivug of the upper world, Leah, from Chazeh de ZA and above, she has such a Zivug herself, as well, from Chazeh de ZA and below.

The revealed world is the lower world, Rachel, the bottom Nukva of ZA who stands from his Chazeh and below. “Vision” was said about her, as it is written, “I saw the Lord sitting upon a throne high and lifted up,” “And they saw the God of Israel.” It is also written, “And the glory of the Lord appeared in the tent of meeting,” “And feared the glory of the Lord.” “As the appearance of the bow … so was the appearance of the brightness round about. This was the appearance of the image of the glory of the Lord.” He brings two verses with the name Et [the], and three verses with the name, “Glory of the Lord.” It is known that the bottom Nukva, Rachel, is called Et or “glory of the Lord.” Thus, only the lower world is the revealed world, in which there is vision.

But the upper world, Leah, the upper Nukva de ZA, is called “the hidden world” because she is concealed and unseen. It is written, “And let the dry land be seen,” referring to Rachel, the revealed world, which is included in the upper Zivug from Chazeh and above in the upper world. This is why vision is written in regard to her, “And let the dry land be seen.” If the verse spoke only of the Zivug of ZA and Leah above the Chazeh, called “upper unification,” it would not say “Be seen,” since there is no seeing in the upper world.

70) “As the appearance of the bow,” written about the Merkava [structure, chariot] of Ezekiel, means the one who lives forever, Yesod de ZA. In the portion, Noah, it is written, “I have set My bow in the cloud.” There, too, it means Yesod de ZA, called “the one who lives forever.” “In the cloud” means in Malchut, the bottom Nukva de ZA, the revealed world, Rachel. “I have set … in the cloud,” for since the day when the world was created, He set His bow in the cloud on a cloudy day, as it is written, “And it shall come to pass, when I bring clouds over the earth,” to indicate that only then did the bow appear as the image of the glory of the Lord, and not at another time.

That is, When the left awakens to overcome, when ZA and Rachel are included in YESHSUT, at the point of Shuruk on the left—Hochma without Hassadim—and Rachel remains empty even from Hochma, and cannot tolerate the emptiness, Rachel comes out of YESHSUT into her own Behina to extend the level of Hassadim on her own Masach, to clothe the Hochma. This is the unification of the point of Hirik. She has difficulty delivering because it is considered that Rachel is having difficulty while delivering the Mochin because her exit from the upper palace of YESHSUT into her own Behina is diminution and difficult for her, as it is written, “And she had hard labor,” since the Mochin are completed and born only upon her exit in the Hirik.

A bow is seen only on a cloudy day because there is wholeness of Mochin only at the point of Holam, the right line, but she needs the unification of the point of Shuruk and the point of Hirik, which are Dinim, and they are called “a cloudy day.”

Upon the birth of the Mochin, the three angels are with her: Michael on the right, Raphael in the middle, and Gabriel on the left. She receives their strength to deliver the Mochin because Michael extends to her from the Holam, right; Gabriel extends to her from the Shuruk, left; and Raphael extends to her from the Hirik, the middle one.

Those three Behinot are the colors that are seen in the image of the bow—red, white, and green. The right, which extends from the Holam, is the image of white in the bow. The left, which extends from the Shuruk, is the image of red in the bow. The middle, which extends from the Hirik, is the image of green in the bow. Those three colors are the revealed world, Rachel, in whom there is vision, and this is why it is written about her, “As the appearance of the bow,” vision.

71) “So was the appearance of the brightness round about.” The illumination was covered and concealed in the pupil of the eye in the vision of the eye. That is, there are four colors in the eye of the one who sees. It is primarily white, with red tendons inside of it, which are the red color. In its middle there is the color green, and inside of it, the pupil of the eye, which is the black color. However, in regard to the vision of the eye, there is dominion only to the pupil of the eye, which is the black in the eye. It is considered that the three colors, white, red, and green in the eye are covered and concealed when the eye sees due to the dominion of the black in the pupil of the eye.

It is so because the power of vision is only in the black. This indicates the upper unification, the opposite of the vision of the bow, which indicates the lower unification, for the image of the bow is the visible colors, and the image of the brightness is the illumination that was covered and concealed in the pupil of the eye, in the vision of the eye, since those three colors, white, red, and green, which are covered in the vision of the brightness, are seen in the image of the bow.

The verse, “This was the appearance of the image of the glory of the Lord,” concerns the colors in the image of the bow, and not the image of the brightness, since he unified the lower unification of the three colors of the bow, according to the unification that he unified in the upper unification. This is why it is “The appearance of the image of the glory of the Lord.” The text should not be interpreted as the image of the brightness, for it is illumination that was covered, and the colors are hidden there and are invisible in the pupil of the eye in the seeing of the eye.

Accordingly, “As the appearance of the bow that is in the cloud in the day of rain” indicates the lower unification, Rachel, the three colors that are seen—white, red, and green. Likewise, the image of the brightness round about indicates the upper unification because the image of the brightness means the illumination that was covered, and the hidden, unseen colors. The text compares the lower unification of the image of the bow to the upper unification of the image of the brightness to indicate that all the lights that were drawn out covered in the upper unification are drawn to the lower unification in the revealed. Also, those same three colors that are hidden in the pupil of the eye in the seeing of the eye are themselves the ones that appear in the image of the bow that will be in the day of rain. Therefore, the image of the bow is an appearance of the image of the glory of the Lord, as they are extended from the great, whole, and superior unification.

72) The three names, “The Lord our God, the Lord,” in “Hear O Israel” indicate the three colors—white, red, and green—when they are hidden and unseen. They connect unto one place, the first unification in the upper world, called “one place.” It is to that unification that the verse implies in the Merkava of Ezekiel, “So was the appearance of the brightness round about.”

There are images in the bow in the unification below, to unite in them. They are white, red, and green, corresponding to the three hidden colors that are in the upper unification, “The Lord our God, the Lord.” Those colors of the bow are one unification, as it is written, “And His name, ‘One,’” the lower unification. This is “Blessed be the name of the glory of His kingdom forever and ever” that we say after “Hear O Israel,” the lower unification.

The upper unification, “Hear O Israel, the Lord our God, the Lord is one,” corresponds to the lower unification, “Blessed be the name of the glory of His kingdom forever and ever.” There are six words in “Hear O Israel” [in Hebrew], and those six words in the two unifications indicate the unification of VAK de Gadlut.

73) “Let the waters gather” means a measurement of a line and a measure. A measure is because of the harsh spark in Bina, as it is written, “Who has measured the waters in the hollow of his hand.” Who [MI] is Bina. When Bina raises Malchut to her, in the association of Midat ha Rachamim with Din, Bina is not called Elokim, but only MI, since then the letters ELEH of Elokim fall to ZON. It follows that then Bina herself is diminished into VAK without a Rosh. She measures the Mochin de ZON in this measure, too. MI is Bina when she raises Malchut to her. “Measured in his hand” means measuring water in this raising, the Mochin de ZON.

This is why it is written, “Let the waters gather,” since by Bina’s measuring of the Mochin de Katnut de ZON, she has the ability to subsequently impart the Mochin de Gadlut, as well. “Let the waters gather” is the full amount of Mochin of the maker of the worlds, ZA, implied in the name HaVaYaH filled with Alephs: Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. The whole Gadlut of the Mochin de ZA are implied in HaVaYaH filled with Alephs, and their measure depends on the verse, “Let the waters gather,” which means measuring the measuring line of Bina in MI. Were it not for that measuring, it would be impossible for ZA to receive Mochin de Gadlut, for because they received the Katnut from Bina, they are also worthy of receiving the Gadlut of Bina. This is the meaning of “Let the waters gather unto one place,” the measuring of the measure of Katnut and Gadlut from Bina to ZON.

74) “Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory.” The three times “Holy” in the verse is as it is written, “Let the waters gather,” which is the three Mochin in Bina. The waters come out from above, from the first Hey. “The Lord of hosts” is as it is written, “Unto one place,” Yesod de ZA, who is called “the one who lives forever,” to whom the Mochin from Bina are extended. “The whole earth is full of His glory” is as it is written, “And let the dry land be seen,” the bottom Hey, the revealed world when she is included in the unification of the upper world, the engraved name of the unification, KOZO BaMOChSaZ KOZO, which is the subsequent letters to the name HaVaYaH Elokeinu HaVaYaH, where the letters subsequent to HaVaYaH are KOZO, and the ones subsequent to Elokeinu are BaMOChSaZ.⁽¹⁾

The verse, “And let the dry land be seen” is the engraved name of the unification KOZO BaMOChSaZ KOZO, since the dry land, the revealed world, is included in the unification of the upper world, HaVaYaH Elokeinu HaVaYaH [The Lord our God, the Lord].

Nukva de ZA, called “the revealed world,” is implied in the verse, “The whole earth is full of His glory” only when she is called KOZO BaMOChSaZ KOZO. When she is included in the unification of the upper world, “The Lord our God, the Lord.” This is opposite the time when the Nukva descends from there to her own place, in the lower unification. At that time she is not “The whole earth is full of His glory,” since then she illuminates only from the BYA in her, from her Chazeh and below.

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

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

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

44) “And God said, ‘Let there be a firmament in the midst of the waters, and let it divide between water and water.’” This is the correction in particular, separating the upper water from the lower water in the left. It is also the second detail of the creation of the world, for here occurred a dispute with the left: Up to now, on the first day, it is the right. And here, on the second day, it is the dominion of the left. For this reason, a great dispute erupted on the second day between that side and the right side. The left wished to annul all the dominion of the right, and the right wished to revoke all the dominion of the left.

The right, Hesed, the first day, is the wholeness of everything. For this reason, on the first day everything is written in the right. All seven days, HGT NHYM, came out in it and are implied in it, since all the wholeness depends on the right, for all the Sefirot receive their wholeness from the first Sefira, the Hesed, and the first day of the work of creation. Therefore, all the Sefirot emerged on the first day and are implied in the writings in it.

When the dominion of the left awakened, the dispute between it and the right awakened. The fire of anger intensified in the dispute, and Hell emerged and was created from that dispute. Hell awakened and was created from the left, and clung to the left, since on the first day of the work of creation, in the order of emanation of Hesed, the right line of ZA, it was initially emanated in Katnut. This is what the word “Let there be” implies, that Yod–Hey is AVI, and the last Yod implies entrance of the Yod to the light of AVI, which were diminished into being Avir, at which time the ZA was emanated in VAK, in the level of Ruach.

Afterwards, in the word, “And there was light,” the Gadlut of the right line emerged. It is likewise here in the emanation of the second day, Gevura and left line of ZA. First the Katnut was emanated, which is “Let there be,” when AVI were diminished by themselves, to emanate ZA at the level of Ruach, when they inserted a Yod into their light, which is “Let there be a firmament.” Afterwards the Gadlut of the left line came out, the GAR, as it is written, “And God made the firmament.”

And here, upon the elicitation of the Katnut in the diminution of “Let there be a firmament,” when AVI raised their Malchut to the place of the Zivug, below their Hochma, to the place of Bina, and lowered the Bina and TM outside their degree to the place of ZON and remained in VAK without GAR, at the level of Ruach, the creation of Hell was drawn out because of that diminution. That is, the forces of Din to punish the wicked were created. It is so because there are two kinds of ascent of Malchut to the place of Bina:

1. The ascent without any flaw, but to elicit Mochin for the lower one. At that time the three Sefirot Bina and TM descend to the degree of Kedusha beneath them, and the light of GAR departs to their superior at the point of Holam.
2. The ascent because of a flaw, through sins of the lower ones. At that time Malchut ascends to Bina to conceal the light of GAR from the lower ones, who are not worthy of using it. Then the three Kelim, Bina and TM, do not descend to the degree below them in Kedusha, but descend to the forces of the Din, which those Kelim rob for the construction of their own Partzufim, and by which they acquire the strength to sabotage and punish the wicked.

After the elicitation of Gadlut of the first day, the right line, the left line was necessarily completed with it in all its Gadlut. It is known that the left line extends from the point of Shuruk, Hochma, hence the left wished to control his light of Hochma and revoke the light of Hassadim in the right line, and the dispute between them was made.

And because of that dispute, the fire of anger came out, meaning the darkness of the dominion of the Shuruk expanded due to the lack of Hassadim, until finally Malchut returned to rise to the place of Bina as during the Katnut, when the light of GAR completely departed and the three Kelim, Bina and TM, fell to the forces of the Din because the ascent of Malchut was due to a flaw. Hell was created out of their sparks, and clung to the left, meaning anyone who wishes to enhance the power of the left will fall into the Din of Hell, which is attached to the left.

The right is the wholeness of everything because all the Sefirot receive their existence from him. Hence, on the right, the first day, all the corrections of Katnut and Gadlut in regard to “Let there be light” and “And there was light” are written. This is so because the wholeness of all the Sefirot depends on it, so when the right line is completed, all of them are completed.

The left line, too, receives its wholeness from it, and awakened in its dominion. When the left awakened in its dominion and felt its wholeness, it promptly stirred a dispute with the right line, wishing to cancel the light of the right, and make only its own light govern. The fire of anger extended from this dispute, meaning the darkness of the Shuruk, who causes the ascent of Malchut back to the place of Bina. And then, when she rose up, she dropped the Kelim of Bina and TM to the forces of Din, called Hell, and the Hell awakened and was created from the left, and clung to the left. That is, anyone who wishes to enhance the left falls into Hell, which is attached to the left.

45) Moses, with his wisdom, looked at it, and looked at the work of creation. In the work of creation was a dispute between left and right. In that dispute, evoked by the left, the Hell was created and attached to the left. The middle pillar, Tifferet, came between them and removed the dispute, making the two sides agree. Then Hell retired from the left and descended, the left was included in the right, and everything was peace.

It is so because the level of Hassadim that came out on the middle line, Tifferet, entered between the right and the left, subduing the left line with her Hassadim so it would clothe in the right, and removing the dispute. At that time Hell descended and retired from the left, meaning the Kelim of Bina and ZON departed from there and returned to their degree. This is considered that Hell descended and retired from those Kelim.

The left returned and obtained its GAR. That is, once the light of Hochma at the point of Shuruk, left line, clothed in Hassadim and was included in the right line, it was completed in its illumination in GAR. It therefore follows that the middle line agreed to keep the illumination of the two lines after it clothed them in one another, and made the two sides agree because it kept the illumination of them both, but separated their illumination so right would illuminate from above downward and the left would illuminate from below upward. By that, peace was made.

46) Likewise was the dispute between Korah and Aaron—the left disputed the right. It is so because in the tree of souls, Aaron is regarded as the right line and Hassadim, as he is a priest, and Korah is regarded as left, and Gevura, as he is a Levite. And because Korah disputed the priesthood, it is similar to the dispute between the left line and the right, which was in the beginning of the work of creation of the second day.

Moses looked in the work of creation and said, “I should remove the dispute between the right and the left. This is so because as Aaron and Korah are HG, right and left of the souls, Moses is Tifferet of the souls, the middle line. Therefore, when Moses looked in the work of creation and saw there how the middle pillar removed the dispute between the left and the right, he said that he, too, should remove the dispute between the right and the left from the tree of souls, as he is Tifferet of the souls. Moses exerted to make them agree, but the left was unwilling and Korah prevailed over Aaron with his Gevura [might].

47) Moses said, “Certainly, when the dispute of the left prevails, Hell should cleave, as it was in the work of creation, when Korah did not wish to cling above, to the correction of Kedusha, and be included in the right line, like the left of above. It is certain that he will come down to Hell with the force of his anger, as it was in the beginning of the work of creation during the dispute of the left line, when Hell came out and clung to the left.” So did Moses know that with the force of Korah’s dispute, Korah would descend to Hell and cling to it.

48) This is why Korah did not want the dispute settled by Moses, since the dispute was not in the name of heaven, meaning ZA, who is called “heaven,” and his Nukva, who is called “the name of heaven.” It says that this is why he did not accept Moses’ decision, since his dispute was not aiming for the unification of ZA with the Nukva, nor did he fear for the upper glory, who is Divinity. He denied the work of creation. That is, he refuted the correction of the decision of the middle line that occurred in the work of creation because he wished only for the left’s dominion. When Moses saw that he was denying the work of creation and that he was repelled from the Kedusha, then it is written, “And Moses was very angry.”

49) “Moses was very angry” because Korah and his company denied him, not letting him decide on that dispute. It is written, “And Moses was very angry” for the work of creation being denied, for blemishing the upper decision of the middle line over the right and left of ZA, which was established in the work of creation. It is about that that it writes, “Very.” Korah denied everything, both above in ZA and below in the souls, as it is written, “When they strove against the Lord,” ZA. Thus, his flaw reached above, to ZA, as well as below, to Moses. This is why Korah clung to Hell, as befitted him, as it is written, “And they, and all that belonged to them, went down alive into Sheol.”

50) The dispute that was established similar to that of above, which ascends and does not descend, and exists in a direct manner, is the dispute of Shamai and Hillel. Commentary: The middle line settles the dispute of above and sustains both of them, clothing them in one another. It separates their illumination where the left illuminates from below upward, and the right illuminates from above downward. Only in this way are they both sustained, and not otherwise.

The dispute that was established as above is that he ascends and does not descend, that the illumination of the left will illuminate from below upward, and not from above downward. Then the illumination of the left exists in the direct manner in a way that it does not cancel the illumination of the right, and both will illuminate.

This is the dispute of Shammai and Hillel. Shammai was the left of above, as we learn that all his days he was eating in honor of the Sabbath, that he would eat on weekdays and illuminate from the weekdays to the Sabbath, from below upward. But Hillel would say, “Blessed be the Lord each day,” extending from above downward—like the right line of above—for that day in which he was.

The Creator divided and settled between them. That is, the dispute and the difference between Shammai and Hillel was extended to them from the middle line of above, who is the Creator. Through that difference, where the left illuminates from below upward, and the right from above downward, he keeps the illumination of them both, and clothes them in one another. At that time the Creator gives the illumination of both of them in a Zivug for the Nukva.

This is a dispute for the name of heaven. That is, the difference between right to left in the way of their illumination. He mates the name, Nukva, with the heaven, ZA, and the heaven, ZA, separates and divides that dispute to sustain them both. This is why their illumination persists. That dispute in the manner of their illumination is like the work of creation, like the way he made the middle line for the correction of the work of creation.

Korah denied the whole correction of the work of creation, and that dispute was on ZA, who is called “heaven,” over the deciding line. He wished to deny the corrections in the Torah, ZA. Of course that dispute was because the force of the Din of Hell clung to Korah, which is why Korah clung to him, meaning fell to Hell.

51) That matter is in the book of Adam HaRishon. When the darkness awakened to its dominion, it awakened with great might and created the Hell in it, and the Hell clung to it in that dispute. Once the anger and the force of the Gevurot settled, the dispute awakened in another way, and it is a dispute of love. It is a dispute in the manner of their illumination, for the left illuminates from below upward and the right from above downward, where both agreed to it for their love for one another, for the left craved the Hassadim of the right, and the right—the illumination of Hochma in the left. And because they parted in the manner of their illumination, they clothed in one another, the right was completed by the left, and the left by the right.

52) There were two kinds of dispute—one in the beginning and one in the end. This is “the ways of the righteous,” whose beginning is hard and tormented, and whose end is tranquility. Korah was from the left, in the beginning of the dispute between right and left, which is in anger and in the force of the Gevurot. That is, each wished to cancel the illumination of the other, and as a result the Hell emerged and clung to Hell. Shammai was considered left, at the end of the dispute of right and left, when the ire and anger had already subsided. At that time there is a need to evoke a dispute of love, a dispute in the manner of their illumination, so they receive consent and existence through the heaven, the deciding line, to clothe them in one another.

53) “Let there be a firmament in the midst of the water, and let it divide between water and water.” This is the first dispute, the awakening of the anger and the force when each intensifies to cancel the illumination of the other. The Creator wished to remove the dispute and awakened the Hell until the anger and the force cooled down. Out of the flaw of the dispute, which blocked the lights, Malchut rose once more to the place of Bina and concealed the GAR, and Bina and TM fell into Midat ha Din, which is called Hell. Thus, the dispute was settled because with the ascent of Malchut, the dominion of the left line was canceled, since he returned to Katnut.

Then it is written,” And God made the firmament and divided between the water that is below the firmament and between the water that is above the firmament.” That division is a dispute of love and fondness, and provision of the world, a division in the manner of illumination. The dispute of love is the dispute between Shammai and Hillel.

The division in the verse, “And God made the firmament,” is the end of the dispute. However, Korah was in the dispute of the anger, which is the division in the verse, “Let there be a firmament in the midst of the water,” which is the beginning of the dispute. But the dispute of Shammai and Hillel, which is the end of the dispute, is of love, and for the name of heaven. The oral Torah, Nukva, is called “name.” She entered the written Torah, ZA, called “heaven,” in love, and they were in a complete Zivug for she received complete Mochin from ZA.

54) There is separation only in the left, for on the second day, which is left, it is written, “And let it divide between water and water.” In regard to Korah, it is written, “Is it not enough for you that the God of Israel has separated you from the congregation of Israel?” Of the Levites, it is written, “At that time the Lord separated the tribe of Levi.” Thus, there is separation only on the second, the left.

55) If separation is on the second, why was separation said of Levi, who is Jacob’s third son? Instead, the separation should have been in Shimon, who is Jacob’s second son. Although Levi is the third one, in Jacob’s mind he is still the second, since Reuben is not considered the first among Leah’s sons, for at the time Jacob thought she was Rachel, and there is always separation only in the second. Then, after the separation was made in the second one, it is all as proper and whole as it should be, since through the separation, the lights clothe one another and are complemented by one another.

56) The separation that we do at the end of the Sabbath is to separate those forces that govern the weekdays from the Kedusha, which governs on the Sabbath. And at the end of the Sabbath, one side rises from the Hell in the form of an evil eye that wishes to rule in the world when Israel say the verse, “You establish the work of our hands.”

Explanation: There are two sides to the evil eye, the source of the whole of the Sitra Achra—right and left—as it is written, “Let a thousand fall at Your side, and ten thousand at Your right; it shall not approach You.” The right of the evil eye is in the number 1,000, and the left is in the number ten thousand. When meeting a person, their left is opposite the right of the person, and their right, opposite the left of the person, as it is written, “Only with your eyes will you look, and you will see the recompense of the wicked.” That is, when you look with your good eyes and distinguish between good and evil, you will see the recompense of the wicked.

And at the end of the Sabbath, the forces of Din begin to rule in the world, and the left side of the evil eye rises, the ten thousand who wish to rule in the world when Israel say the verse, “You establish the work of our hands.” It is so because the work of our hands is a holy covenant. Hence, when Israel say, “And establish upon us the work of our hands,” the holy covenant in completeness, the left side of the evil eye awakens to cling to the holy covenant to corrupt it. It comes out of that degree of the Sitra Achra, called “left,’ in regard to the number ten thousand, and wishes to mingle in the seed of Israel through their grip to the holy covenant, and rule over Israel to punish them.

57) Israel do an act of Mitzva with the myrtle and the wine and say the Havdalah [separation (between Sabbath and weekdays)], and the Sitra Achra parts from them. It is so because through action and words of Mitzvot, the intention of the heart awakens to know all the loathing and harm that extends from the transgressions, and all the life and goodness that extends to those who do His will. This is the separation, since then they necessarily part from the Sitra Achra and cling to Kedusha.

The Sitra Achra parts from Israel because according to the measure of acknowledgment of the harm in the bad way, so is the measure of removal of the evil from the man. That side becomes lower and comes to its place in Sheol [the netherworld], the place of Korah and his company. That is, he sinks in his origin and does not spread in the world. But since he is the left side, he cannot be removed completely until the end of correction. This is why it is written about the right side, “Let a thousand fall at Your side.” But in regard to the left, it does not write “Fall,” but rather, “And ten thousand at Your right; it shall not approach You,” since they will only be prevented from approaching, but will not be completely cancelled before the end of correction.

Likewise, here the Sitra Achra descends to her place in Sheol and is not completely cancelled, similar to the verse, “And they, and all that belonged to them, went down alive into Sheol.” But Korah and his company did not go down to Hell before Israel parted from them, as Moses told them, “Separate yourselves from among this congregation.” Here, too, the Sitra Achra does not go down to Hell at the end of the Sabbath, before Israel make the Havdalah with wine and myrtle and part from the Sitra Achra. Thus, it has been explained that the Havdalah at the end of the Sabbath is also similar to the Havdalah of Korah.

58) Separation [Havdalah] is always only in the second, which is the left line, for even the separation of the end of Sabbath is also to separate the Sitra Achra, who extends from the left line. In the beginning of the dispute—when Gevura and the anger that the left evoked in the dispute, before he quieted in moderation, and Hell was created in him—then all those angels that slander to their Master above, the Creator, the middle line, were created.

They slander his decision and lean toward the dominion of the left. For this reason, the fire burns them and they burn. Similarly, the rest of the angels, all those who idle away and have no sustenance, and who burn in fire, all those come out because of the fire of the dispute in the beginning, which was on the second day. Likewise, Korah, too, fell down and was burned in Hell, like those angels who burn in the river of fire. It is all in this manner—they extend from the beginning of the dispute that was in the fire of anger.

59) “And God said, ‘Let there be a firmament.’” This means that he expanded expansion from one to the other, that the lower water expanded and divided from the upper water, and the upper water expanded and divided from the lower water through the firmament.

Bina is called water. KHB TM in the general water of Bina are the five letters Elokim [Aleph–Lamed–Hey–Yod–Mem]. “Let there be a firmament” means that the firmament will come in the middle of the water, in the middle of the five letters Elokim under the two letters Aleph–Lamed. The two letters Aleph–Lamed of Elokim, KH, would spread from the firmament upward in the upper water, Hassadim, and the three letters Hey–Yod–Mem of Elokim, Bina and TM, would spread downward from the firmament in the lower water.

The two letters Aleph–Lamed of Elokim from the firmament and above, are the right part. Aleph–Lamed indicates the name of the Hesed, which is on the right. The name “great God” expanded and parted from the waters of Bina. That is, because the firmament, the name “great God” expanded there, from the firmament and above. It parted from the rest of the water, from the three letters Hey–Yod–Mem, to complete the name El, so the upper water and lower water would mingle in one another through that expansion.

In other words, by that the letters Aleph–Lamed from the firmament and above parted, and the letters Hey–Yod–Mem are from the firmament and below, so that the name El, Hesed, will receive additional completeness. At that time the letters Aleph–Lamed will reconnect to the letters Hey–Yod–Mem, to be included in one name, Elokim. His calling the two letters Aleph–Lamed of Elokim by the name “great God” is because they are from Bina, who is always considered GAR, implied in the name “great.” Likewise, The Zohar calls the three letters Hey–Yod–Mem of Elokim “great” for the above-said reason.

The name El [Aleph–Lamed] expanded from Elokim, leaving the three letters Hey–Yod–Mem. These Hey–Yod–Mem expanded down from the firmament and became lower water, Yod–Mem–Hey. That is, the letters Hey–Yod–Mem of Elokim that were previously connected to Bina in great God, and were upper water, now—through the firmament that was made in the middle of the water—these Hey–Yod–Mem were pushed and spread to the degree below them, ZON, where they become lower water, like the degree of ZON. At that time they lost the combination of Hey–Yod–Mem, and turned into the combination Yod–Mem–Hey. This is the expansion that he expanded in the second, expanded from the combination Hey–Yod–Mem into the combination Yod–Mem–Hey.

The upper water are Hey–Yod–Mem, as it is written, “That sea [Heb: Yam (Yod-Hey-Mem)] is great and wide.” Thus, the sea is the upper water, since great indicates Bina, who is always GAR. If the letters are reversed, Yod–Mem–Hey [Heb: Yamah (small sea)], it indicates that they are lower water. When the letters Yod–Mem–Hey were established, rising above the firmament once more, connecting with the name “great God,” and returning to the combination, “That sea is great,” then everything—El and “that sea”—became one whole, one name, Elokim. And that name, Elokim, expanded in three places, in the three points—Holam, Hirik, Shuruk.

60) Upper waters are males, lower waters are females. Initially, before they were corrected, the upper and lower waters were mixed together until they were corrected and parted from one another to distinguish about them that these are upper waters, those are lower waters, and to recognize that this is the name Elokim, Bina, that is the name ADNI, Malchut, this is the first Hey of HaVaYaH, Bina, and that is the bottom Hey of HaVaYaH, Malchut.

Commentary: Waters are the ten Sefirot of Bina. It is so because the ten Sefirot of Hochma are called “lights,” and the ten Sefirot of Bina are called “water.” In the verse, “Let there be a firmament in the midst of the water,” the firmament came and was placed in the middle of the water, under the letters Aleph–Lamed of Elokim, KH. Because of it, the three letters Hey–Yod–Mem of Elokim, Bina and TM, fell to the degree below Bina, to ZON, and the Hey–Yod–Mem of Bina mingled with the Nukva de ZA and became lower water Yod–Mem–Hey like the Nukva de ZA, who is called Yamah.

Initially, the upper and lower waters were mixed together. Prior to the correction, the Hey–Yod–Mem of Elokim, the upper, male waters, were mixed with the Nukva de ZA, Yod–Mem–Hey, the lower, female waters. Then they were corrected once more so the letters Hey–Yod–Mem were parted from ZA once again, rose up from the firmament, and connected with the letters Aleph–Lamed of Elokim, mingled in a single name, Elokim. Then the upper water, Hey–Yod–Mem, parted from the lower water, Yod–Mem–Hey, and it was recognized that the Hey–Yod–Mem are from the name Elokim, and the Nukva de ZA is the name ADNI. It was also recognized that the letters Hey–Yod–Mem are from the first Hey, Bina, and Nukva de ZA is the bottom Hey, Malchut.

Then it is written about them, “And God made the firmament.” This expansion took the name Elokim [God], meaning that the verse, “And God made,” indicates that that expansion of the Hey–Yod–Mem returned to Aleph–Lamed and together became the name Elokim and upper water, since Elokim is upper water and the name ADNI, Nukva de ZA, is the lower water.

“Made” implies correction and the end of the work, since now the diminution was reestablished, having been formed in the verse, “Let there be a firmament.” Also, the verse, “Let there be a firmament in the midst of the water,” indicates the beginning of the dispute, when the letters Hey–Yod–Mem of Bina fell to ZON and became the lower water, Yod–Mem–Hey. And the verse, “And God made the firmament” speaks of the end of the dispute, at the time of correction, when the letters Hey–Yod–Mem return to their degree and connect with the great God in Bina, becoming the name Elokim.

Thus, the letters Hey–Yod–Mem, the upper water, were recognized, and only the name ADNI, Nukva, remained for the lower water. And yet, because the waters are males, Hey–Yod–Mem, they were complemented through female waters, which are the Nukva de ZA. For this reason, the name Elokim of Bina expanded to the female waters, too, and the ZON received the same Mochin of Elokim, as well.

61) And although He divided on the second day between the upper and lower waters, as it is written, “And God made the firmament, and divided the waters that were under the firmament from the waters that were above the firmament,” the dispute between right and left, which are Aleph–Lamed Hey–Yod–Mem was not cancelled until the third day, Tifferet. The third day decided the dispute between right and left through the level of Hassadim that emerged on the Masach de TM, which are the third day. At that time the two lines, Aleph–Lamed Hey–Yod–Mem clothed in one another and both existed, as it should be.

Thus, although the upper water, Hey–Yod–Mem of Elokim, returned to being upper water already in the second day, the dispute between the Hey–Yod–Mem and Aleph–Lamed was still corrected only by the third day, which is TM, lower water, and only by their level of Hassadim do Aleph–Lamed and Hey–Yod–Mem unite into a single name, Elokim. Therefore, the name Elokim expands to the lower water, TM, and they, too, receive those Mochin of Elokim, since any lower one that is corrected for a higher one is rewarded with all that measure of Mochin that he corrected for the upper one, as well.

And because of that dispute, although it is the sustenance of the world, it is still not written on the second day, “That it was good,” since the work had not yet been completed in it, due to the dispute explained in the verse, “Let there be a firmament in the midst of the water, and let it divide between water and water.” That is, Hey–Yod–Mem of Elokim fell to ZON and became lower waters, Yod–Mem–Hey. And although it became the sustenance of the world, for had they not fallen to ZON, it would not be conceivable that ZON and the souls of the righteous would have Mochin, still, because the correction was completed only on the third day, it was not said, “That it was good,” on the second day, for it cannot be said, “That it was good,” on an incomplete correction.

The upper waters and lower waters were mixed together and there were no offspring in the world until they were parted from one another and the upper waters and lower waters were each recognized separately. Then they made offspring.

62) And although the division between upper and lower waters was already present on the second day, there was a dispute between Aleph–Lamed, right, and Hey–Yod–Mem, left. Only the third day decided and equalized everything, connecting them in a single name, Elokim. The third day, ZA, is the name engraved in its carving, Hey–Vav–Hey, to equalize the upper waters, Bina, with the lower waters, Malchut. It is so because Hey–Vav–Hey is two letters Hey, and Vav in the middle. The first Hey is Bina, the bottom Hey is Malchut, and Vav in the middle is ZA, who comes to complement and illuminate in the two sides, above in Bina and below in Malchut.

Commentary: Since the Vav decided with its level of Hassadim in the two sides in Bina, Aleph–Lamed Hey–Yod–Mem, the Vav itself is rewarded with those Mochin, too, and gives them to the Nukva, who is Tifferet, and she equalizes with the first Hey. This mark is the fissuring of the waters of the Jordan, when the upper waters of the Jordan rose one move and did not descend to the Dead Sea, and they are the first Hey of HaVaYaH, Bina. the bottom waters of the Jordan, from Israel and below, descended to the Dead Sea, and are the bottom Hey of HaVaYaH, Malchut, while Israel, who are Vav de HaVaYaH, went in the middle, between the upper waters of the Jordan and the lower waters of the Jordan. It follows that Israel, who are Vav de HaVaYaH, receive from the first Hey and give to the bottom Hey.

63) Five times it is written, “Firmament,” on the second day, and the one who lives forever, Yesod de ZA, walks in them and leads the worlds with them. Commentary: The firmament is a Sium [end] made in the middle of each degree due to Tzimtzum Bet, for during the Katnut, it ends the degree below the Hochma, and takes Bina and TM outside the degree. At the time of Gadlut, it lowers the Sium below the Hochma back to the place of Malchut, and returns Bina and TM to the degree.

The one who lives forever, Yesod de ZA, in whom there is the force of his Sium, the Masach, goes with that Masach in his Yesod, and rises below the Hochma, ending there the degree in the firmament that divides between water, KH, and water, Bina and TM. It conducts in them, meaning that at the time of Gadlut, he lowers the ending Masach once more—his Yesod, the firmament—to the place of Malchut, and returns Bina and TM to the degree. Then he leads the worlds and gives them Mochin.

Five times it is written, “Firmament,” since all that is found in the whole is also found in the elements within it. Therefore, since there is a firmament that divides in the middle of the degree of ZA, there is also a firmament in each of the five Sefirot HGT NH in him, for each Sefira consists of ten Sefirot. For this reason, there is a firmament between them, dividing between KH and their Bina and TM, as in the whole of ZA. This is why they are five firmaments. But the ten Sefirot are essentially only five, KHB TM, which are called HGT NH in ZON.

They are all included in one another, and if that dispute of the middle line had not been settled, they would not have been mingled or established in one another. Commentary: Although there is a special firmament in each Sefira of ZA, still, all five firmaments are included in one another, since there is no wholeness of the Mochin except through the middle line, since on the right line, Hochma is missing, and on the left line, where there is Hochma, Hassadim are missing. This is why it is dark, for Hochma, too, cannot illuminate, since Hochma does not illuminate without Hassadim. Rather, only through the middle line were the lines included in one another and were completed in their illumination from one another.

By that, all five Sefirot of ZA and the five firmaments in them are mingled into one, since Tifferet, which is the middle line, unites the HG into one with him, and to that extent imparts to Yesod. And he unites the two lines NH into one, in a way that they all illuminate only because of their unification in the middle line.

Five firmaments are 500 years that the tree of life, ZA, clings to them, to bear fruit and offspring in the world. The tree of life, ZA, is 500 years apart, which is five firmaments that ZA inherits from Bina. The Sefirot of Bina are in hundreds, hence the five firmaments are considered 500 years. Through those five firmaments that ZA receives because of his decision in Bina, he imparts fruit and offspring—Mochin and souls—to the worlds, and all the waters of Beresheet, meaning all the kinds of Mochin that pour out and extend from Beresheet, who is AA, divide below him, through him.

Commentary: As ZA himself receives the Mochin from Bina only in five firmaments that separate and divide each degree in him into two—upper waters and lower waters—when ZA gives Mochin and souls to the worlds, they, too, divide and separate in the firmament that divides between upper waters and lower waters, like ZA, under whom and by whom they are divided. That is, they, too, divide into upper waters and lower waters, like him.

King David, the Nukva, receives everything from ZA and then dispenses everything to the lower worlds, BYA. The Nukva de ZA receives everything from ZA—both upper waters and lower waters. She takes the upper waters to herself, and dispenses the lower waters in BYA, to which the words, “And he dealt among all the people, even among the whole multitude,” “You give it to them; they gather it,” and “She rises while it is still night and gives prey to her household,” imply.

64) When the dispute awakened because of the left, a haze of fire multiplied and intensified. The darkness and the fire come out and multiply in the dispute of the two lines, right and left. Spirits were born out of the haze and promptly congealed, remaining without moisture. Commentary: Hassadim are called “water.” Since the spirits are born out of the haze, which comes because of the dispute of the left over the right, who is Hassadim, the spirits were therefore born in complete dryness, without any moisture of Hassadim.

Those spirits were male and female, and various kinds of evil harm-doers were born and came out from them. Here is the intensification of the spirit of Tuma’a in all those strong spirits, and they are the Klipa of the foreskin, since the first male and female that came out and were born from the haze were not so evil, and Tuma’a was still not apparent in them because they were close to Kedusha. Rather, the spirit of Tuma’a had already grown in those spirits and harm-doers that were born to those male and female.

Those spirits grew in Tuma’a in the fierce harm-doers—one is called “echis,” and one is called “serpent”—and those two kinds became one. The echis gives birth to 70 years, and the serpent to only seven years. But when they join together everything returns to the seven years of the serpent. At that time the echis, too, gives birth to seven years, like the serpent, and they become as one species.

Thus, the Tuma’a does not exit from the Kedusha all at once, but in a manner of cascading by degrees. They correspond to the three degrees, ZA, Yesod, and Malchut de Kedusha, since the first male and female that came out of the mist of Kedusha, no Tuma’a was apparent in them yet, and they are the opposite of ZA de Kedusha.

But the offspring of those male and female, which are the echis and the serpent, are already complete harm-doers. The echis corresponds to Yesod de ZA, a male. His seven Sefirot are in tens, hence he gives birth to 70 years, corresponding to the seven Sefirot included in Yesod. The serpent corresponds to Malchut, whose seven Sefirot are in units, hence he gives birth to seven years, opposite the seven Sefirot included in Malchut, since the Sefirot of Nukva are units, of ZA are tens, and of Bina are hundreds. Finally, the echis descended to the degree of the serpent because in the Klipot, the Nukva overcomes the male. Thus, the echis returned to the number seven years, opposite the seven Sefirot of Malchut.

65) Thus, Hell is called by seven names, and the evil inclination is also called by seven names because the name seven indicates Malchut. And since Malchut de Klipot prevailed and everything returned to the seven years of the serpent, Hell, too, returned to the seven names, as did the evil inclination, corresponding to the seven Sefirot of Malchut, since she prevailed over all of them.

The Tuma’a spread from here to the world in many degrees, and it is all from the left, which is good and evil. This is the settling of the world, for because the echis descended to the degree of the serpent, the degrees of Tuma’a increased in the world because in truth, there can only be a Klipa opposite Malchut, on whom there was the Tzimtzum, and not over Yesod de ZA, who is from the first nine. The Klipa opposite Malchut is called a “serpent.” However, because of Tzimtzum Bet, when Malchut rose to the place of Bina, a grip for the Klipot was made opposite Yesod de ZA, too.

By that, the echis and the serpent joined together, and the echis returned to the seven years of the serpent. The Tuma’a of the serpent was also on the echis, who is from his root, opposite Yesod de ZA, against whom there is no gripping in the Klipot. Now, however, the Tuma’a was on the echis, too.

However, it is all from the left, good and evil, meaning from Malchut, who is left, good and evil. That is, that Tuma’a that multiplied opposite Yesod de ZA is not from Yesod, but only from Malchut, who mingled in it by the ascent of Malchut to Bina, and the Dinim in Malchut expanded to half of Bina and ZA below it, too. This is the settling of the world. That is, the expansion of Dinim of Malchut to ZA, which was done by the ascent of Malchut to Bina, was for the correction of the settling of the world, for were it not for the ascent of that Malchut, no Mochin would be received for the ZON, and the world would not be fit for inhabiting people.

This is the meaning of the holy name, engraved in 18 letters and appointed over the rains of good will, largess, blessing, and settling of the world. Commentary: Yod–Hey–Vav of HaVaYaH without the bottom Hey contains six combinations: Yod–Hey–Vav, Hey–Yod–Vav, Vav–Yod–Hey, Vav–Hey–Yod, Hey–Vav–Yod, and Yod–Vav–Hey, whose letters are 18. That name indicates the ascent of Malchut, the bottom Hey, to the first Hey, Bina, and she disappears. The name HaVaYaH remains there but in the three letters Yod–Hey–Vav, without the bottom Hey. In the combination, it is called the “18 letter name,” and were it not for the ascent of Malchut to Bina, it would not be possible to settle people in the world at all, as it is said, that that 18 letter name is appointed over the rains of good will, largess, blessing, and settling of the world.

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