Autor: arhiprofesor

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28) “And God said, ‘Let there be light,’ and there was light.” This is the beginning to finding the secrets to how the world was created in particular. Thus far, the creation of the world was mentioned in general, in the verse, “In the beginning God created.” Afterwards the general returned to being general, and particular, and general.

Commentary: First, the creation of the world is mentioned in general, in the first verse, “In the beginning God created the heaven and the earth.” No details were mentioned regarding how the heaven and the earth were created. Yet, afterwards all the details of the work of creation were mentioned, from the first utterance, “Let there be light,” through the verse, “And God saw all that He has made, and behold, it was very good. And the heaven and the earth were finished.” Thus, now the general, the first verse, was made into general, and particular, and general, since the verse, “In the beginning,” is the first general, and from the words, “Let there be light,” onward, they are the particular, and the words, “And [God] saw” is the last general.

29) Thus far, everything was hanging in the air, which is poured down from Ein Sof. Yet, we could ask, But it is already written, “And the earth was Tohu va Bohu [unformed and void],” which is the particular of creation, and not the general. And this is why he says that thus far it was all hanging in the air, for there was only the level of Avir [air] in the world, ZA, the light of NR in Kelim of KH, as it is written, “And the spirit of God hovered over the face of the water.” Thus, this is still not regarded as creating the world in particular, for GAR is missing. Rather, it is considered that creation is still included in Ein Sof, that it did not become disclosed yet.

When the force spread through the upper palace, who is Elokim, an utterance is written in regard to him, “And God said.” The upper palace, YESHSUT, is the second palace of AA. First, the palace came out of Rosh de AA, which is Asher, a Rosh that went out of Resheet, and YESHSUT is the name Elokim, where five letters are KHB TM. And when he departed Rosh de AA, only two letters MI of Elokim remained in him, the level of Avir in Kelim of KH, which are MI. Then the name Elokim did not illuminate in the palace, for it missed the letters ELEH of Elokim. Subsequently, through a higher illumination, the three letters ELEH were brought back to YESHSUT, and the name Elokim was completed once more, illuminated in the palace, and the level of GAR emerged in it.

When the force spread through the upper palace, the three letters ELEH returned to the palace, Elokim, which is the completion of the five letters of Elokim. An utterance is written in it. The word, “And [God] said” is written in it, which means a Zivug for bestowing GAR. This is the first particular of the creation of the world, since previously, the word, “And [God] said,” which is particular, was not written. And although the verse, Beresheet, is also an utterance, which complements the ten utterances in the work of creation, “And [God] said” is not written in it, for it is a general. “And [God] said” is a particular. Thus, the words, “And God said, ‘Let there be light,’” is the beginning of the particulars [details] in the creation of the world.

30) “And [God] said” is poised for a question and for knowing. It is so because “And [God] said” has the letters of MI Ohr [in Hebrew], which indicate a question. This means Partzuf YESHSUT, of which he says that he is poised for a question, unlike upper AVI, from whom these Mochin are not extended because they are not poised for a question, as they are AVI that is not known.

He says that it indicates a force that was lifted in a swing, and the swing was in a whisper. Commentary: “And [God] said” is Aba, Elokim is Ima, lower AVI, YESHSUT. You already know that the emergence of Mochin de Gadlut is by returning the letters ELEH of Bina from the place of ZON to Bina, to complement the name Elokim. “And [God] said” indicates the force that was lifted with a swing, which swung the letters ELEH from the place of ZON to the place of Bina because this swing was done by the illumination of Aba, implied in the word, “And [God] said.” And the swing that the illumination of Aba makes, he makes it in secret, in a whisper. That is, the illumination of Hochma is not known outside of him, but the light is hidden in his place because of lack of light of Hassadim, for Hochma does not illuminate without a clothing of light of Hassadim.

The light extends from Ein Sof at the Rosh of the thought, in the essence of Bina, in her GAR, which is called “the head of the thought,” and not to the ZAT of the thought. It is so because GAR can receive the light of Hochma without clothing of Hassadim, hence the light expands in them although there is no Hassadim there. But ZAT cannot receive the light of Hochma without clothing in light of Hassadim, so because the light of Hassadim is lacking there, the light of Hochma cannot spread in them.

“And God said” means that now that palace has begotten the holy seed, with which she was previously impregnated. The palace is Bina, called YESHSUT. The holy seed are ZON. He says that until now, once Aba, who is “And [God] said” swung the letters ELEH and returned them to Ima, MI, and the letters of Elokim were completed in her, Ima, the palace, delivered ZON, which adhere to the letters ELEH, with which she was impregnated.

It is so because since the letters ELEH were fallen in the degree of ZON during the exit of Bina from the Rosh, they became one degree with the ZON. It is so because the rule is that the upper one who descends to the lower one become like him. Likewise, the lower one who rises to the upper one becomes like him. Therefore, when the illumination of Aba swung the letters ELEH to the place of Bina, ZON—who were attached to them as one degree—rose with them, and ZON connected to Bina, as well. It is considered that Bina was impregnated with ZON because ZON clung to her and became a holy seed to her, for when they are attached to her they receive Mochin of holiness from Aba, like Bina herself. This is the meaning of the fetus, who eats what its mother eats.

Bina delivered ZON in a whisper, and the one who was born was heard outside. This seems perplexing, since her delivering is the same matter as the one who was born. And if she gave birth in a whisper, than the newborn was not heard outside.

Yet, there are two births here: 1) The birth of the Mochin for ZON while they are still inside Bina. 2) The birth of ZON to bring them out of the place of Bina, into their own degree.

Indeed, the birth of the Mochin—made by the swinging of the letters ELEH to the place of Bina, when Bina returns to Rosh de AA—is considered illumination in a whisper, without expansion outwards for lack of Hassadim. And his saying that she gave birth in a whisper relates to the birth of the Mochin, but the birth of ZON themselves, and their exit from the place of Bina to their own place was done by the Zivug of Bina on the Masach de ZON, which elicits the level of Hassadim to clothe the light of Hochma in Hassadim. At that time she delivers the ZON and lowers them to their own place. And now that the Hochma has clothed in Hassadim, the Mochin are heard outside, meaning they have expansion.

The one who gave birth to ZON, gave birth to him in a whisper; it was not heard at all. This relates to the birth of Mochin for ZON while they are inside Bina, for then they are in secret. When ZON depart from Bina, a voice that is heard outside is made, and this relates to the exit of ZON from Bina to their own place, which was done after the elicitation of the level of Hassadim on the Masach de ZON, when the level of Hochma clothes in Hassadim and she has expansion outward to illuminate in the lower ones.

We should know that the whole cause of the birth of ZA and his exit from Bina is the Zivug on Masach de ZA to extend the level of Hassadim, in a way that the clothing of Hochma in Hassadim and the birth of ZA come as one. It is so because by that Zivug it becomes apparent that the degree of ZA does not belong to Bina, and the disparity of form is considered “birth.”

31) “Let there be light.” Anything that comes out and is emanated in the worlds comes out in that verse, “Let there be light.” That is, the ways of the work of the Zivug, explained in the verse, “Let there be light,” work the same way in the emanation of the Mochin of all the degrees.

The word, Yehi [Let there be] implies AVI, Yod–Hey of Yehi [comprised of Yod–Hey-Yod]. Yod implies Aba, Hey implies Ima, meaning lower AVI, which are called YESHSUT. After the letters Yod–Hey in the word Yehi, it was brought back to the first point, writing a point, Yod, once again, like the first Yod, as it is written, Yehi, to be a beginning for an expansion into something else. It is so because the Yod that is placed at the end of the word Yehi, after AVI, which are Yod–Hey, hints that that Yod entered the light of AVI, who became the level of Avir, since the letters ELEH of Elokim fell from them and descended to the place of ZON, leaving only MI de Elokim in them, Ruach.

For this reason, AVI diminished and received a Yod in their light. By that, a beginning for expansion of the Mochin to another Partzuf was made, ZON, for because of their diminution, the letters ELEH descended to ZON. Later, when the words ELEH return to them, ZON rise along with them and receive Mochin from them. Thus, because of the entrance of the Yod to the light Yod–Hey, which became Avir, a beginning was made for expansion of the Mochin for ZON, of whom it is written, “Let there be light.”

32) The words Ohr [light], Yehi Ohr [And there was light] are not renewal of light, but a return of the light that AVI had already had, since the Yod, who diminished the light of AVI into Avir, departed there once more, and the light returned to AVI as it was in them before they diminished.

The expansion of the light of “Let there be light” is expansion that expanded and was fissured in the concealment of the upper, hidden AVI, AA. Thus, there is really no new HaVaYaH here, but the wholeness that existed before it was fissured reappeared.

First, he fissured the ten Sefirot de AVI and brought out of himself a single, hidden point. This is because Ein Sof fissured the ten Sefirot de AVI with his own Avir, and disclosed that point, Yod, which was given in the light of AVI, who also became Avir.

Commentary: That light is not light of Hochma de AA, but the light of Bina de AA, for when she was in Rosh AA, Bina was also considered Hochma, and once the Hochma de AA took her out from the Rosh to his Guf, she became VAK without GAR, Hochma.

At that time Bina is regarded as her ten Sefirot being fissured because her GAR of lights departed from her NRNHY, and the lower Kelim—Bina, Tifferet, and Malchut—divided from her degree and descended to ZON, and only Kelim of KH with light of NR remained in her. This is regarded as fissuring in the Kelim, and the Avir in the light that was in her. That Bina de AA is clothed inside AVI, which are implied in the Yod–Hey of Yehi, so that anything that AA wishes to give to AVI, he does it in his own Bina first, and what is given into his Bina is given to AVI.

For this reason, first he fissured the ten Sefirot de Kelim that Bina had while she was in Rosh AA, who elevated the Masach to Kli Hochma and mated there. By that, the three Kelim—Bina, Tifferet, and Malchut—divided and descended from Bina into ZON, and he elicited a single hidden point out of himself. By that, he elicited in Bina a hidden point, Yod that entered the light that she had, and her light had turned into Avir, since the GAR, which are Neshama, Haya, Yechida, departed from her and she remained only in the level of NR, Avir, from his own secret, his VAK. This is so because a secret is considered the Achoraim of light of Hochma, VAK without GAR.

Thus, Ein Sof divided from his own Avir because first, AA mated on the Masach below his own Hochma. By that, he took Bina out, from Rosh to VAK, the three Kelim—Bina, Tifferet, and Malchut, ELEH de Elokim—divided from her, and only Kelim KH, MI de Elokim, remained in her. He disclosed the point of Yod in the light that she had, and the light became Avir. This act of AA is called “a seed of silk.” He calls AA Ein Sof because every emanator is considered Ein Sof because he only emanates with the light of Ein Sof in him.

When that Yod expanded from the Avir, the word Ohr [light] remained from the word Avir. It is so because afterwards AA returned and lowered the Masach below the Hochma to the place of Malchut, by which the three Kelim—Bina, Tifferet, and Malchut—were brought back to the degree of Bina, as well as the complete light of NRNHY of lights. At that time Yod expanded and departed from her Avir because once the Yod departed from the hidden Avir, the Avir returned to being light, meaning a light complete with NRNHY, light of Hochma. Thus, when AA wishes to impart the Katnut to AVI, he inserts the Yod into his light and becomes Avir. And when he wishes to give them Mochin de Gadlut, he lowers the Yod from the Avir once more, and becomes light.

33) When the first point of AA, Yod, is found, his light appeared on her in the form of reaching and not reaching. When the point expanded, the light that remained from the Avir was revealed. Once he explained the ways of elicitation of Mochin de Katnut and Gadlut in Bina de AA himself, here he explains the order of imparting Mochin to AVI. He divides them into three Behinot, which are three points: Holam, Shuruk, Hirik.

1. Holam: When there was the first point of AA, Yod, before the Yod departed from the Avir, his light appeared on her in the form of reaching and not reaching. AA was illuminating to Bina at the point of Holam above the letters, which are the Kelim de Bina. Hence, the light reached Bina in the form of reaching and not reaching—reaching with Hassadim, and not reaching with Hochma. This is so because the light of Hochma remained in Rosh AA and did not reach Bina, who went out, to Guf AA, to VAK.
2. Shuruk: When the point, Yod, expanded and came out of Avir, the light of Hochma went out, and it is the word Ohr [light] that remains after the exit of the Yod from the word Avir. This is the light that was initially in Bina while she was in Rosh AA, and which disappeared with her exit from the Rosh. Now he has returned to her and exists in her. It is written about it, “And there was light,” indicating that there is no novelty in reality here, but it is the light that was already in Bina.

The light departed and was concealed because when the light departed, along with the return of Bina to Rosh AA, after the Zivug on the Masach in the place of Malchut came down, and she raised the three letters ELEH to her degree, along with the ZON that were attached to them, the light of Hochma departed and did not clothe in the letters ELEH, or in ZON that were attached to them in an Ibur, due to lack of clothing of Hassadim. Instead, it was hidden at the point of Shuruk because the light of Hochma did not depart from them, but they could not receive it although it was clothed in their Kelim, since they lacked the garment of honor that illuminates. For this reason, it is considered that the light illuminates in concealment. Hence, one point remained in Bina, where the Hochma always reaches with their Kelim—the point of Shuruk, where Hochma always reaches in a concealed way.

3. The Hirik reaches and does not reach. It reaches in Hassadim, and does not reach in Hochma. It illuminates in it as in the illumination of the first point from which it came out, through the Zivug that was done on the point of Hirik from the ZON that are attached to the letters ELEH. That point of Hirik illuminates in him like the illumination of the first point from which it came out. She extends the level of VAK in Bina the way AA illuminated in her while she was a point of Yod in her Avir, light of Hassadim.

At that time they cling to one another. The light of Hochma from the point of Shuruk clothes in light of Hassadim from the point of Hirik, and they illuminate together. They illuminate in one and in the other. It follows that YESHSUT illuminates in the two points together, in light of Hochma, and in light of Hassadim, and YESHSUT is completed with complete Mochin in four colors HB HG, since they received HB from Rosh AA, and received HG through the Zivug on the point of Hirik.

34) When Partzuf AVI ascends to Rosh AA and receives there the Mochin of the three points, all rise and unite with him. ZON, too, which are attached to the letters ELEH of AVI, rise with AVI and receive these Mochin from them. The Zohar explains the Tikkun Kavim [correction of lines] in the Kelim of ZON, for after it explained the order of expansion of Mochin in regard to the lights, in the three corrections—Holam, Shuruk, Hirik—it comes to explain the order of expansion of the Mochin in regard to the Kelim, which are called “three lines,” right, left, and the middle, which decides between them.

There are many appellations to the ten Sefirot, according to their relations. In regard to the clothing of the lights in the Kelim, the ten Sefirot are called KHB TM or HGT NHYM. In regard to the Kelim, the ten Sefirot are called 22 letters. Accordingly, there should have been five letters KHB TM or seven letters HGT NHYM, so why are they 22 letters? It is so because the letters extend from the seven Sefirot HGT NHYM de AVI, and since there are three Behinot in their Mochin—Holam, Shuruk, and Hirik—three kinds of expansion of seven Kelim extend from them. Seven Kelim extend from the point of Holam. These are considered right line. Seven Kelim extend from the point of Shuruk, and these are considered left line. And seven Kelim extend from the point of Hirik, and these are considered middle line. Together, they are 21 Kelim.

Yet, at the point of Hirik there is another Behina to the seven Sefirot HGT NHYM de AVI, which is the Masach of ZON. This is why that Behina is regarded as a Kli, as well, hence they are 22 Kelim, and they are the ones called “twenty-two letters.” Thus, the 22 letters are the same as ZAT, but in regard to the Kelim themselves, the Sefirot are called “letters,” and they are 22 because of the correction of the three lines in them.

When Partzuf AVI ascends to Rosh AA, everyone ascends and unites with him. At that time he is in the form of “reaching,” GAR, and is hidden in the place of Ein Sof, which is AA, and everything becomes one. Commentary: When Partzuf AVI ascends to AA, he becomes “reaching” with light of Hochma, like AA. However, the light does not spread below but is concealed in the place of AA due to lack of clothing of Hassadim. This is the point of Shuruk.

All three points become one, and the two points—Holam, Hirik—which were initially in the form of reaching and not reaching, VAK, have now become GAR due to their unification into one with the point of Shuruk. Therefore, the point that was in the light and made it into Avir, the point of Holam, is now complete light that became GAR due to her unification with the Shuruk.

Light of ZAT, HGT NHYM de AVI, expanded from the point of Holam, and seven letters of the alphabet illuminate in this expansion since the letters are the Kelim. Also, seven Sefirot HGT NHYM de AVI expand from the point of Holam, and seven Kelim, called “seven letters,” were established in the right line of ZON. They are regarded as right because the point of Holam is always considered light, as its essence is Hassadim, and any light is right.

The Kelim did not congeal yet and were still moist, since a moist substance indicates having no strong boundary, for when moist things meet, each mingles in the other’s boundary. But when the moist congeals and becomes solid, its boundary becomes strong and protected, and should it encounter another solid matter, it will not permeate its boundary whatsoever, and likewise with the other in it. Hence the Kelim did not yet congeal but were moist, meaning they did not guard their boundary, which is the boundary of the right, but were still mingled with the other lines.

Subsequently, darkness came out, and seven other letters of the alphabet came out in it because the expansion of illumination of ZAT de AVI from the point of Shuruk is regarded as exit of the darkness, since the Hochma in it is without Hassadim and does not illuminate. After the expansion of the seven Sefirot, being seven letters, from the illumination of the point of Holam into the right line of ZA, darkness came out. It is the expansion of seven Sefirot from the point of Shuruk, and seven other letters, which are seven Kelim, came out in this expansion of the darkness, becoming the left line of ZA.

Afterwards the firmament came out and ended the dispute of the two sides. Commentary: Once the two lines—right and left of ZA—came out and were extended, each in seven letters, a dispute occurred between them: each of them wished to maintain its dominion over ZA and revoke the other’s dominion, since each of them had a unique merit that did not exist in the other. The right line has a merit, as it is all light, illuminating from a never ending Zivug in upper AVI. It wished to cancel the left line, darkness. Similarly, the left line has a merit because it is light of Hochma, which is much higher than the light of Hassadim on the right, so it wished to cancel the illumination of the right. The letters were jolting from Rachamim to Din, and from Din to Rachamim, since once the left won and the letters became all Din, darkness, and once the right won and they all became Rachamim, light. They have not congealed and were still moist, each penetrating the boundary of the other, and they were always disputed.

The dispute continued until the illumination of the point of Hirik expanded from ZAT de AVI. This expansion is called “a firmament,” the level of the light of Hassadim that emerged in a Zivug by the Masach of ZON, attached to the letters ELEH. It ended the dispute between the two sides: the level of the firmament decided between the two lines, right and left. In the beginning, it connected and was added to the light of Hassadim on the right line, subduing the left, and then extended the illumination of the left line, as well, clothing it within the right line. Thus, the illumination of both was sustained and the dispute ended. This is why that expansion is regarded as the middle line, as it decides between the two lines, right and left.

Eight other letters came out in it, and then they were all made in the number 22: 14 letters of the two lines—right and left—and eight of the middle line, called “a firmament,” thus 22. It is so because this expansion, called “a firmament,” extended also from the seven Sefirot in Mochin de AVI with respect to the point of Hirik in them. Hence, there are seven letters here from their HGT NHYM.

There is also another Behina here to the HGT NHYM de AVI, regarding the Aviut of ZA. The point of Hirik is Masach de ZA, and that Aviut is the eighth letter. Hence, there are eight letters in the firmament—seven of AVI, and one of ZON.

The seven letters of the right side and the seven letters of the left side jumped on the firmament, and all were engraved in that firmament. Commentary: Because prior to the elicitation of the eight letters of the middle line, called “firmament,” the 14 letters in the two lines—right and left—could not exist, for due to the dispute they were jolted from Din to Rachamim and from Rachamim to Din, upon the elicitation of the firmament, the middle line, which can keep the illuminations of both of them in full, the 14 letters in the two lines—right and left—skipped and jumped on the middle line to be sustained by it.

It follows that the middle line itself includes the three lines and all 22 letters. This is why it is written that they were all engraved in that firmament, that all 22 letters were established in the firmament—eight letters of its own, and 14 letters from the two lines, right and left.

The letters were moist. The firmament congealed, the letters congealed with it, and were carved and depicted in their depictions as they should be. It is so because indeed, the force of congealing comes from the left line, from the point of Shuruk. Hence, it appears before the elicitation of the firmament. Yet, the letters were still moist, meaning insufficiently congealed to be solid in a strong boundary until the firmament emerged and congealed, and then the letters were fully congealed.

The reason is that complete congealing depends only on the force of the Masach in Nukva de ZA, which is considered Din, the eighth letter of the firmament. Therefore, as long as the eight letters of the firmament did not appear, the letters could not receive complete and solid congealing in a strong boundary.

Then the Torah was engraved there, ZA, to illuminate from it outward. After the boundaries of the letters were congealed, which are the Kelim, in all of its three lines, and each line received its letter combinations properly, Partzuf ZA—called “Torah”—was established, to illuminate to the lower ones.

35) The verse, “Let there be light,” implies the name “great God” that comes out of the first Avir, since the time when they were still AVI in VAK, prior to the exit of the Yod from the Avir. Once The Zohar explained the whole change of the Mochin from Katnut to Gadlut in three points and in three lines, and how they are implied in the verse, “Let there be light,” it explains how in each change, these Behinot remain in their form even after the Gadlut, and how they are implied in the five instances of “light” in the writings.

The verse, “Let there be light” implies the name “great God” because the verse, “Let there be light” implies the Sefira Hesed de ZA, the right line, which extends from the point of Holam de AVI, called “great God.” Hesed de VAK is called “God,” and Hesed de GAR is called “great God.” This is why he is called “God,” for He is Hesed that came out from the previous Avir de AVI from the time of Katnut before the Yod came out of Avir de AVI. He is called “great,” since now the Yod has already departed the Avir de AVI and returned to the light of Gadlut, and the ZON already received from them the Mochin de Gadlut.

“And there was” is the darkness, called Elokim. “And there was” applies to the Sefira Gevura de ZA when she extends only from the left line, the point of Shuruk. At that time it is dark, as she is Hochma without Hassadim, and he is called “a God concealed in His name.” He is called “light” once the left is included in the right, for now that right and left were included in one another through the level of Hirik, the light of Hesed in the right was extended to the Sefira Gevura on the left, and now the Sefira Gevura is also called “light.” It is so because then from the name El, Hesed, extends the name Elokim, and the name Elokim, too, becomes the light of Hesed.

The right was included in the left, and the left in the right. The right line is included with Hochma on the left line, hence the right is called “great God.” Likewise, the left, which was in the dark due to lack of Hassadim, was now included in the light of the Hesed of the right, and the Sefira Gevura became light, as well. This is, “And there was light,” said about Gevura de ZA.

36) “And God saw the light that it was good” applies to the middle pillar in ZA, the Sefira Tifferet in it, since Tifferet is the middle line, deciding between the two lines of ZA, HG, and is therefore called “the middle pillar.”

The verse, “That it was good,” said about Tifferet indicates that it illuminated above and below, and to all the other sides. It illuminated above means that it decided with the Mochin of AVI, by the force of the level of Hirik. Illuminated below means that it decides with the right and left in the Sefirot of ZA himself. To all the other sides means to the Sefirot NHYM from his Chazeh and below. Tifferet de ZA is the name HaVaYaH, which includes all the sides, meaning right and left, front and back, above and below. This explains how “And God saw that light that it was good” implies to Tifferet de ZA.

“And God divided between the light and the darkness” indicates that He separated the dispute between right and left so that everything would be in wholeness. Commentary: After the light and darkness from Chazeh de ZA and above, HG were included in one another, and the darkness in Gevura returned to being light, making a new separation in the right and left, which are light and darkness from the Chazeh and below, Netzah and Hod. The light is the Sefira Netzah, the darkness is the Sefira Hod.

37) “And God called the light, ‘day.’” “Called” means that He called and summoned, to elicit one light from the complete light that stands in the middle, Tifferet, which is the foundation of the world and on which the world stands, and from which the souls and all the worlds are born, which is a day from the right side. “Called” implies a preparation to emanate the Sefira Yesod de ZA from Tifferet de ZA. “And God called the light” of Tifferet to emanate from it the Sefira Yesod, called “day,” as it is from the light of Hassadim on the right.

“And to the darkness He called ‘night.’” He called and summoned and elicited one Nukva from the left side, which is darkness. She is white, and governs the night. This is why she is called “night,” for the quality of her dominion. She is the name ADNI, and the name “Master of all the earth.” The Nukva is called by all those names. “And to the darkness He called ‘night,’” summoning to elicit from the darkness, from the left line, the quality of night for the Nukva, the Sefira Malchut, ADNI. Thus, it has been explained how the seven Sefirot HGT NHYM are implied in the verses of the first day of the work of creation. Below he will explain the order of the emanation of Yesod and Malchut.

The seven days of creation are ZA and his Nukva. The six days are the Sefirot HGT NHY de ZA—the first day is Hesed; the second day is Gevura, etc.. The seventh day is Malchut. However, since the Sefirot are included in one another, all seven Sefirot HGT NHYM are included in Hesed, and likewise in each Sefira. This is why The Zohar explained to us the seven Sefirot HGT NHYM included in the first day of the work of creation as being HGT NHYM in Hesed.

38) The right entered that complete pillar in the middle when it is included with the left. That is, the Hesed de ZA, in which its Gevura is also included, entered its middle line, its Tifferet, and ZA rises to the first point, AA.

Commentary: As the beginning of the emanation in ZA was done by an ascent to the Rosh of AA with the letters ELEH of Ima, when he is attached to them and Ima gives him the Mochin there in three points—Holam, Shuruk, Hirik—so he must rise to AA for each new Behina [discernment] that emerges in him, or that he wishes to impart to the Nukva. There he receives Mochin anew for the Behina that he wishes to impart. Therefore, when he wishes to impart the Yesod de Gadlut of himself, or his Nukva, he rises once again with AVI to Rosh AA to receive the Mochin from them. That is, he ascends to the first point, AA.

The difference between the order of ascent to AA for the emanation of Yesod, and the order of ascent to all for the emanation of the Nukva, is that for the Yesod, the right de ZA governs, meaning Hesed, and it is all light, while the other two lines are included in it and subjugated to it. It is the contrary in the ascent for the Nukva: the ascent is dominated by the left, and the two lines right and middle are subjugated to the left.

Thus, in the order of ascent for the emanation of Yesod, right that is included with left enters the middle pillar and rises with the left and middle to AA, called “the first point.” Thus, the right is the dominating one, and the rest of the lines are subjugated to it. It rises to AA to receive the Mochin there from its corresponding Behina in those Mochin because Yesod is emanated primarily from the right line.

There, in AA, it takes and acquires the three points—Holam, Shuruk, and Hirik—which are called “holy seed.” That is, through the sowings, called Holam, Hirik, Shuruk, the Mochin de Hochma, called “holiness,” appear, and this is why the three sowings are called “a holy seed.”

It is so because there is no seed that is sown for Mochin except in the three sowings Holam, Shuruk, Hirik, meaning that all the Mochin that come out in the worlds come out only in an order of three points from which the three lines extend. Therefore, although the ascent is dominated by the right, which extends only from the point of Holam, it still needs to receive from all three points.

Thus, everything was connected, the illumination of all three points in the middle pillar, Tifferet, and emanated the Yesod of the world, the Sefira Yesod of Gadlut, which is fit for begetting souls. This is why it is the Yesod [foundation] of the entire world. And although the right de ZA is the primary emanator of the Yesod, who is the Sefira Hesed, still no formation or begetting can be drawn out if not from the middle one, which decides between the edges, which is Tifferet, who decides in regard to HG. However, Tifferet emanates the Yesod from the Mochin of the right that the Hesed received from his corresponding Behina from the Mochin de AVI.

Therefore, Yesod is regarded as being emanated by the domination of the right, although he includes all three lines. This is why Yesod is called “all,” as it acquires everything, for the illumination of all three lines in the light of passion. That is, by the passion of the left for the light of the right, Yesod decides and complements the left in the right and mingles them together. In other words, the left, Hochma without Hassadim, receives Hassadim and becomes completed, and the right, Hassadim, receives Hochma from the left and is completed.

And because all this is done by the middle line, the middle line acquires both of them and gives them to Yesod. For this reason, Yesod is regarded as acquiring everything, both light of Hassadim and light of Hochma. This explains the order of ascent and reception of the Mochin for the emanation of Yesod de ZA.

39) The left blazes by the force of the Gevura and smells the smell in all the degrees. From that blazing of fire, he emanated the Nukva, called “moon.” The Zohar explains the order of reception of the Mochin for the emanation of the Nukva. It says that it is dominated by the left, that the left line of ZA rose, and the two lines are included in it and are subjugated to it. He received there from his corresponding Behina in Mochin de AVI from the point of Shuruk, to which the two points, Holam and Hirik are subjugated.

It is known that the left illuminates in Mochin from below upward. This is why it can be included with the right, Hassadim, which illuminates from above downward. This illumination from below upward is called “scent,” for through the scent, it is received by the one who smells from below upward.

In the beginning, when the left, the point of Shuruk, illuminated alone without clothing in the right, it would also illuminate from above downward, but then the light was hidden in him and was under the force of the Gevura and blazing, since the Hochma could not expand in him for lack of Hassadim. Thus, he cancelled his illumination from above downward and received only the illumination of the scent, so that Hochma would illuminate in him only from below upward.

There, when the left of ZA rose to receive the Mochin, it received there from its corresponding Behina, the left of Mochin, which is called Shuruk there. Then it blazed by the force of the Gevurot because blazing awakened in it when it wished to expand from above downward. This is why it was said, “And smells the smell,” since it received the light only in the form of smell, meaning only from below upward, called “smell.” It smelled the smell on all the degrees. It did not clothe in Hassadim to illuminate from above downward, as well, but received the Hochma on all the degrees and illuminated by the force of blazing the fire of Gevurot, only smell.

In regard to that blazing of the fire, it emanated the Nukva, the moon, in the form of dominion of the left, and the other two lines are subjugated to it. The blazing is regarded as darkness because it extends from darkness. That is, although the aforesaid blazing is not darkness, because it receives the light from below upward, and it is light and not darkness, for only what is received from above downward is actual darkness, still, because it cannot extend the light from above downward for fear of the darkness, it is regarded as darkness, too.

And those two sides, right and left, elicited those two degrees, male and female, as explained. The Yesod was emanated from the dominion of ZA, male, and the Nukva was emanated from the left of ZA.

40) The Yesod grips to the middle pillar and receives from the additional light that was in it. Now it explains the difference between the male and the female, since the middle pillar that rose to YESHSUT and AA and was included in them there received from them Hassadim and Hochma. It is known that ZA receives only covered Hassadim, that it is not his nature to receive Hochma like GAR de Bina. It follows that the Hochma he received from AA is valued only as an addition to the light, which is a surplus to the measure of his reception. For this reason, he gave the addition of that light to the Yesod in him, who is fit for receiving it because it is from his Chazeh and below. The Yesod gripped to the middle pillar, to ZA, with the addition of light that was in him, in the light of Hochma, which is regarded as an addition in him.

The ZA was fully completed with both Hochma and Hassadim because he made peace to all the sides, in YESHSUT and in AA. It is so because through the Zivug that they made on the Masach de Hirik in him, MI partook in ELEH, the name Elokim was completed, and all the Mochin that the lower one causes in the upper one are imparted in their quantity and quality to the lower one, as well, who caused them. This is why at that time he obtained the Mochin from above, from AA, the right line, and from all the sides, meaning from the right and left lines, from YESHSUT. In his own middle line, he obtained Hassadim and Gevurot, and the joy of all the worlds is in him, meaning the illumination of Hochma, which arrests all the Klipot.

The Yesod [foundation] of the world came out from that addition of joy because the light of Hochma is an addition of joy which he does not use, hence he emanated and elicited the Yesod from the addition of joy, for he is fit to use those Mochin. He is called “addition” because he is an addition in ZA, called “the Yesod,” the receiver of that addition in the name “addition.”

All the Mochin below in the three worlds BYA are emanated from that Yesod, and spirits and souls of the righteous in the holy names, the Lord of hosts, who is a letter in all His hosts. He is called “the God of the gods of spirits,” from whom all the spirits and the souls of the righteous are emanated.

41) Night is the master of the whole earth, the Nukva, who is emanated from the left side, from that darkness. And because that darkness wishes only to be included in the right line, to receive light, and its might weakens, meaning that it cannot receive Hochma from AA because of the lack of Hassadim, his might weakens and becomes dark. This is why he expanded from the left line and the Nukva, called “night,” was emanated. The meaning of night is darkness without light, like her root, the left line of ZA. This is the reason why the Nukva is the quality of night, darkness.

When the night began to expand from the left, before her construction was completed, the darkness, left, entered and was included in the right line. The right line acquired it and the night remained lacking at her end because her root, the left line, disappeared in the meantime in the right, and did not complement her. It follows that besides the lack of the light of the Nukva, which extends due to her construction from the left line, a second deficiency was added to her, which is extended from the negation of her construction—the left line not managing to complete her construction. Thus, the two deficiencies in Nukva have been clarified: 1) She is night, darkness and not light; 2) She is deficient, the left did not complete her construction.

42) Just as the lust of the left, the darkness, is to be included in the light, the right line, the lust of the Nukva, night, is to be included in the day. That is, in regard to Nukva being built from the left line, which craves the light of the right line, the Nukva is also in the form of night, craving the light of Yesod, who is called day, meaning the first deficiency.

The darkness, the left line, subtracted its light, not managing to complete the construction of the Nukva because in the meantime it was included in the right line, which is an additional deficiency to the first deficiency. Because of it, he elicited the degree of the Nukva with deficiency of construction and without light, meaning in two deficiencies, as explained. For this reason, the Nukva needs two corrections: 1) to illuminate her from her darkness; 2) to complete her construction.

The darkness, the left line, illuminates only when it is included in the light of the right. So is the night that was built, and from which she emerged. She illuminates only when she is included in the day, Yesod. That is, the first correction of the Nukva is equal to her root, the left line of ZA. And as the correction of the left line is to be included in the right line, which is light of Hassadim, the correction of the Nukva is also to be included in the light of Hassadim of Yesod de ZA, who is called “day.”

The deficiency of the construction of the night is completed only in the addition, which is the addition of light that the Yesod received from the middle pillar, meaning the illumination of Hochma, which is redundant for ZA, the middle pillar. This is why he gave her to his Yesod, and that light of the addition in Yesod complements the structure of the Nukva, the second correction.

What was added here, he subtracted from here. What was added in Yesod de ZA by the middle pillar, the left line of ZA subtracted from the Nukva, since the left of ZA did not complete her construction. By that, she was diminished and is unfit for reception of the Hochma in the left line even after she has clothing of the light of Hassadim. That measure added the middle line of ZA to his Yesod with an addition of light, and the Yesod completes and complements that lack with the light of his addition.

43) In the addition, Yesod de ZA, there is an upper point, AA, and the middle pillar that decides on all the sides, Tifferet de ZA. It is so because in Yesod, there is illumination of Hochma from AA, which he received with the addition of light. There is also light of Hassadim in him, which he received from Tifferet de ZA. For this reason, two letters were added in Yesod, Vav–Yod of the verse, “and God called the light, ‘day,’” implying the emanation of the Sefira Yesod, where the Vav implies light of Hassadim that he received from the middle line, while the Yod implies illumination of Hochma that he received from AA.

In the emanation of the Nukva, night, those two letters are missing. “Called” is written in regard to her, and the letters Vav–Yod are missing in her. It is written, “And [God] called,” in Yesod, who is day, omitting the Vav–Yod from the word “Called” in the Nukva. Only “Called, ‘night’” are written in regard to her, since there are two deficiencies in the Nukva: 1) lack of light of Hassadim, 2) lack of construction.

The lack of the two letters Vav–Yod in the word “Called” implies them, where the deficiency of Vav implies a lack of light of Hassadim, and the deficiency of Yod implies a lack in her construction. Those two letters were added in Yesod. The intimation of Vav–Yod of “And God called the light, ‘day.’” It complements the two deficiencies of the Nukva. Here it is the meaning of the 72 letter name, engraved in the upper Keter, in the intimation of the two letters Vav–Yod.

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

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

17) “And the land was Tohu ve Bohu [chaos and void].” The word “was” points to previously, when she was snow inside water and the filth came out of her by the forming of the snow in the water. The verse, “In the beginning,” already speaks of the correction of heaven and earth, as it is written, “The educated will shine.” Why does he return here to speaking of Tohu and Bohu in the verse, “And the land was Tohu ve Bohu [chaos and void],” since these Behinot were in the earth only prior to the correction?

The text actually wishes to tell us what existed prior to the corrections, clarified in the verse, “In the beginning…” that first there was snow inside the water. In the beginning, when He wished to create the worlds, the Tzimtzum of the upper light came out, which is called “carving.” Subsequently, a Masach was established for Zivug de Hakaa, to raise Ohr Hozer, called “a fountain.” Those two Behinot existed in Midat ha Din.

After that He associated Midat ha Rachamim with it, elevating Malchut to Bina, and making the second Tzimtzum in the place of Bina, who is Rachamim. Then the Masach for the Zivug was established there and emanated AA de Atzilut, as well as all the worlds, in Midat ha Rachamim. It follows that two Behinot came out in Midat ha Din—Tzimtzum and Masach—and two Behinot Tzimtzum and Masach in Midat ha Rachamim.

The order in all the sorts that were done in the world of correction after the breaking of the vessels is that each Sefira from the seven kings who died that was sorted first undergoes Tzimtzum Aleph, carving, and the correction of the Masach, the fountain, and then Tzimtzum Bet is executed on it, in association of Midat ha Rachamim in Din, and a Masach is established there in the fountain.

There are four Behinot: Tzimtzum Aleph and a Masach, and Tzimtzum Bet and a Masach. But here it concerns the sorting of Malchut de Atzilut, called “earth,” who went through those four Behinot through her complete correction. In her, they are called:

Tohu, Tzimtzum Aleph;

Bohu, the Masach in Tzimtzum Aleph;

Darkness, Tzimtzum Bet;

The spirit of God, the Masach in Tzimtzum Bet.

The root of Malchut is in the lower water. When she underwent Tzimtzum Aleph, the water became snow, as it is written, “He says to the snow, ‘Be earth,’” for previously it was snow inside water because the first form of correction that she underwent was her forming into snow, which is the force of Tzimtzum Aleph, when filth came out of her by that force, in the forming of the snow in the water. Since the water froze and became snow, filth came out in her, since every deficiency is regarded as filth, waste and Klipot. But in the beginning of the forming of the deficiency, before it was apparent as a lack of something, it was regarded as filth, the letters of “This, what is it?” [in Hebrew]. It is so because there is some transformation, but it is still not regarded as a deficiency. And when the deficiency appears, it is called “waste” and Klipa.

Therefore, in her forming into snow, it was still not apparent as a deficiency in the water, but only as filth. Afterwards a strong fire struck her and waste was formed in her, and she was impregnated and became Tohu. A strong force of Din struck her, called “a strong fire,” turning the filth into waste. She was impregnated with the waste and it became Tohu. He says “impregnated” because the word Ibur [impregnation] indicates that the form is not apparent unless by a delaying and repeating the action many times until it is completed.

So it is here: the filth did not become waste right at the first striking of the strong fire. Rather, that striking repeated itself many times until it was activated and became Tohu. She was impregnated and became Tohu because through the impregnation she became Tohu and where she was first only filth, now she has become a nest of waste, called Tohu.

Four actions took place until she became Tohu: 1) the light turned to water, 2) the water to snow, 3) the snow to waste, by the striking of fire, and 4) the delay until the waste is apparent and can be called Tohu.

Bohu is a scrutiny that emerged and was sorted out of the waste, and corrected in her. That sorting is a Masach, since afterwards the waste is established into a Masach in Malchut, delaying the upper light from spreading through it downward, and repelling the upper light back, like sunlight that strikes a lantern, reflected back due to the thickness of the lantern. That Ohr Hozer became the clothing of the upper light, called a “fountain.”

It is a scrutiny that came out and was sorted out of the waste and settled in her, since out of that waste, a Masach was made, which repels and reflects the upper light, so it does not traverse from it downward. And that part of the light that returns from it and up became a clothing over the upper light, so it became a Kli and a receptacle over the upper light.

It is called “a scrutiny” because through it, the waste is sorted into a good and important virtue. Were it not for the waste, the Masach would not have been made, and there would not be a Kli for a receptacle for the upper light. It settled in her, permanently established in her, so that she serves as a fountain and a receptacle for the light.

Darkness is strong fire. That darkness covers the Tohu over that waste, and is made out of her. That is, darkness does not mean merely absence of light, meaning emptiness. Rather, it is regarded as affecting emptiness, like a strong fire that burns and consumes every entity that it touches, leaving an empty place in its stead. This is why darkness is a strong fire that burns and consumes everything, consuming and terminating the light in its place, and that darkness covers over that Tohu.

It is called “darkness” and not “fire” because the power of the burning in it is not from itself, but because it is staying over the waste, which is called Tohu, receiving from it. This is the association of Midat ha Din with Rachamim, when Malchut rose to Bina to be established there with the Masach in her. And because there are no Din or fire in Bina, so that Malchut can be established with a Masach, as the Bohu was established, that darkness stays over the Tohu, where there is the strong fire, turning the filth into waste and Tohu, and from there the darkness receives the force of a burning fire, like the strong fire in Tohu.

That darkness covers the Tohu over that waste and is established out of it because it receives from the Tohu that force of a strong and burning fire. This is why it is called Tzimtzum Bet [second restriction], for it is not a new force, but rather receives force from Tzimtzum Aleph. There is no innovation here, except that she rose to the place of Rachamim, and that Tzimtzum in Malchut took place in the place of Rachamim, Bina. This is why it is called Tzimtzum Bet.

18) And the spirit of God” means the spirit of holiness that emerges from the living God, since once the Masach in Malchut was established in terms of the darkness, which is Tzimtzum Bet in the place of Bina, a Zivug de Hakaa came out on that Masach, and extended a new level of VAK, the level Ruach, which extends from the living God, Bina, since now Malchut is in the place of Bina.

“Hovering over the face of the water.” After the wind blew, one fineness was sorted out from that waste, like the flying of filth. And once that wind [also spirit] blew, which is the level of Ruach that was clothed by the Ohr Hozer of the Masach, called “darkness,” which is the spirit of the living God, by that the force of Tohu in the Masach was sorted into very fine waste, like the floating of filth, meaning only sufficiently to detain the upper light to raise Ohr Hozer.

But when the Masach was in Malchut’s place, the Tohu was recognized there as thick waste, in a way that afterwards he sorted, wrapped, and refined once, and twice, until that filth in which there is no filth at all was found. It is so because initially the Masach of darkness was only fine waste, afterwards, when the level of the first light, the level of Nefesh, came out on it, and then the second level, Ruach, all the remaining filth had been purified out of there, and she could receive the level of Gadlut, as it is written, “And there was light.”

“Sorted” means that he was sorted for a correction of the Masach. He raises Ohr Hozer, covers, wraps, and clothes the upper light. The Ohr Hozer raises wings and clothes the Ohr Yashar. It was purified because the lights purify and suck out the waste in the Masach, until the Masach descends to its place, and the level of light of Gadlut comes out on it.

Thus, the four Behinot under which Malchut, earth, went, have been clarified, until she was set up to receive the Gadlut, as it is written, “And there was light.”

1. Snow, which became waste, called Tohu;
2. The Masach that was established, and the level of light that was drawn on the Masach, which is called Bohu;
3. Tzimtzum Bet in the place of Rachamim, Bina, which is called “darkness”;
4. The level of NR that came out on the Masach of darkness, Ruach, called “the spirit of God.”

Afterwards, it is written, “And God said, ‘Let there be light,’” the level of Gadlut.

19) When the Tohu was sorted and purified, a great and strong spirit came out of it, as it is written, “And, behold, the Lord passed by, and a great and strong wind rent mountains and broke rocks before the Lord, not with the spirit of the Lord.” He explains the four Behinot in the four visions that Elijah saw. He says that when Tohu was sorted and refined in the Ibur, in the filth of the ice, and she was impregnated and became Tohu, a great and strong wind came out of him, renting mountains and breaking rocks, which Elijah saw.

The Bohu was sorted and refined, and a quake came out of him, as it is written, “And after the wind, a quake; the Lord was not in the quake.” This is so because when the Bohu was sorted into a Masach, the force of Din in it had already been diminished, and no longer rented mountains or broke rocks. Rather, only a quake was discerned in it.

And when the darkness was sorted, fire was included in it, since when the Masach rose and was established in Bina, the darkness was included in the fire of Tohu, and the force of the Din of the quake diminished and remained only in fire, as it is written, “And after the quake, a fire; the Lord was not in the fire.”

Afterwards the Ruach [wind] was sorted, and a sound of fine silence was included in it, as it is written, “And after the fire, the sound of fine silence.” It is so because when the Masach of darkness received the level of Ruach, the force of Din in it had already diminished into a sound of fine silence, sorted into very fine waste. This is the sound of fine silence that is written in Elijah.

Thus, the four visions that Elijah saw have been clarified—the discernments of Tohu, Bohu, darkness, and wind [also “spirit”]—as it is written, “And the earth was Tohu and Bohu, and darkness over the face of the deep, and the spirit of God hovering over the face of the water.” Tohu is a great and strong wind, renting mountains and breaking rocks; Bohu is a quake; darkness is fire; and wind is the sound of fine silence.

20) Tohu is a place in which there are no colors and no forms, and it is not included in a form at all. Once he clarified the four Behinot—Tohu, Bohu, darkness, and wind—in general, he explains them in particular. He says that neither color nor form can be perceived in Tohu, since Tohu is Tzimtzum Aleph. Bohu is the Masach that was established for a Zivug. And when Tzimtzum Aleph came out, it was a raw discernment, and no form or color were apparent yet. Hence, in Tohu, which extends from Tzimtzum Aleph, there are also no color or form, since it, too, is a raw discernment.

A color is the difference between the degrees that come out on the four Behinot of Aviut in the Masach, HB TM. The form is the form of the Din itself, which was still in a raw form and was not included in a form, since even the form of the Din that emerged from it after the Masach was established—the fountain, called Bohu—even that form was not included in the raw form of the Tohu.

Now it has a form, and when examined, it has no form at all. Yet, it cannot be said that the form of the Din was not apparent whatsoever in Tohu, since it was already said that she is filth that became waste by the striking of the strong fire. However, it means that it was not subject to observation and recognition, since for a moment, the form of waste is seen, and when turning to see that form again, he no longer sees it or finds it, and he looks toward its place and it is gone. This is why it was said that now it is with a form, and when examined, it has no form at all.

Everyone has a clothing to wear, besides Tohu. This is because it is the nature of spiritual things that each cause dresses in its result, which it sustains. And if the result becomes a cause for another result, it also dresses in it, and gives it the power of sustenance, and so forth. Thus, if some cause were to be cancelled, all the results that have cascaded from it would have been lost at once. This is considered clothing, when each cause dresses in its result, to sustain it.

Also, everyone has a clothing to wear, besides Tohu, since upper and lower clothe in one another, each cause in the result, except for Tohu, who has no clothing because it does not dress in its lower one, which is caused by it. Rather, it stands alone without any connection with the others, which are caused by it.

21) Bohu already has a depiction and a form, which is the stones immersed in the carving of the Tohu. It is so because Bohu is the Masach that was established in Malchut for Zivug de Hakaa, and the force of Din that appeared in Malchut with the correction of the Masach is called “stones,” as it is as hard as a rock, in relation to the upper light, and will not let it move to the Kli of Malchut.

That shape has not appeared in Tohu yet, but only in Bohu, since first, in the carving of Tohu, which is the Tzimtzum of the light, the light departed from all ten Sefirot and the force of Din was not apparent in Malchut more than in the rest of the Sefirot, since the light departed equally from all of them.

But afterwards, in the correction of Bohu, which is the Masach that was established in Malchut, making a Zivug de Hakaa with the upper light, not letting it come into Malchut and extending the light only through the upper nine Sefirot, the force of Din appeared in Malchut since she remained without Ohr Yashar. It follows that Malchut still remained immersed in the carving of the Tohu, the Tzimtzum. Thus, in Tohu there was still no form of Din. Rather, only after the correction of the Bohu was the form of Din revealed, meaning the form of the stones immersed inside the carving of the Tohu, which is an empty space without light.

The stones come out inside the carving where they are immersed, and from there draw benefit to the world in a depiction of clothing. Now he explains the depiction that was made. Those stones are the force of Din in the Masach. They emerged and were established inside the carving in Malchut. They draw lights for the benefit of the world in a depiction of clothing—drawing Ohr Yashar—and through beating, they raise Ohr Hozer that clothes the Ohr Yashar in a depiction of clothing. They draw Ohr Yashar for the benefit of the world from above downward, and raise Ohr Hozer from below upward, clothing the Ohr Yashar, and this is called by the name, “depiction.”

22) The stones are punctured and moist. Stones in caves from which the water is constantly flowing—as though from a spring—are called “moist stones,” since they are lying on a spring and block it. For this reason, the water comes out through the holes in those stones, constantly dripping through their faces. Those stones, which are called Bohu, are also punctured and moist, as they are established with a Masach that raises Ohr Hozer, like moist stones that always extract water from themselves.

Bohu means moist stones, which are strong rocks. They are called “moist stones” because water is coming out of them. This is why above, The Zohar called the Masach, “a fountain.”

These stones hang in the air because when Bohu is not established with a Masach for Zivug de Hakaa, the stones are regarded as descending and sinking in the carving of the Tohu, which is the Tzimtzum and the force of the Din. However, the Bohu here is corrected with a Zivug de Hakaa, and is therefore regarded as raised above the carving of the Tohu, and is in the air, in light of Hassadim. This is so because although Malchut cannot receive the Ohr Yashar, she can receive Ohr Hozer, and that Ohr Hozer raises her to the air.

The moist stones, which are the Malchut that is corrected with a Masach, rose from the sinking of the Tohu and were hung in the air, emerging from the darkness and receiving light of Hassadim. It was said in The Book of Creation, “Ten and not nine.” Do not think that because of the Tzimtzum and the Masach established in Malchut, Malchut was left completely emptied of light, and is not included in the ten Sefirot. It is not so because she receives her illumination from Ohr Hozer that she raises from below upward. That Ohr Hozer also extends in to Malchut because Ohr Hozer is light of Hassadim, on which there was no Tzimtzum. This is why Malchut, too, is regarded as a complete Sefira like the first nine. Hence, they are ten and not nine.

Sometimes the moist stones are hanging in the air because they rise from there, from the carving of the Tohu. And sometimes, on a cloudy day, they hide and raise water from the deep, to nourish Tohu with them.

Commentary: When the lower ones are worthy and engage in Torah and good deeds to raise MAN, they correct the Malchut with a Masach and a Zivug de Hakaa. She extends Ohr Yashar from above downward and clothes the Ohr Yashar with her Ohr Hozer from below upward. At that time Bohu, the moist stones, are hanging in the air because they ascend from there upward, since the Ohr Hozer that the moist stones raise elevates them from the carving of Tohu and lifts them in the air, light of Hassadim.

However, when the lower ones corrupt their works, the correction of the Masach that was made on Malchut is corrupted and she is unfit for a Zivug de Hakaa with the upper light. Then it is considered that the light departed and became like a cloudy day, when the sun is not shining. Then the moist stones disappear once more inside the carving of the Tohu, Malchut descends to the carving of Tohu and hides on the cloudy day, eliciting water out of the deep, which are Dinim, and sustains the Tohu with those waters. She strengthens the Tohu when she fears his Gevurot. By that, the lower ones repent and improve their works. This is, “And God made it that He would be feared.”

At that time there is joy and there is folly, since the Tohu has spread in the world. On the one hand there is joy, by which the lower ones repent and the Mochin are drawn, and there is joy in the worlds. But on the other hand there is folly because the Tohu had spread in the world, and the spirit of folly multiplies, the spirit of Klipot and Dinim, by the expansion of the Tohu.

23) Darkness is the black fire that is strong in color. It is so because no color can rule and change the black color. It is red fire, which is strong in sight, since the red color is more conspicuous to the eye than all the colors. It is also a green fire, strong in depiction because the perfection of every depiction is by the green color. It is also a white fire, the root color of all the colors.

Once The Zohar explained Tohu and Bohu, it explains darkness. There are several appellations to the ten Sefirot, HB TM. Their names change according to their matter and according to their action. In regard to the Yesodot [pl. of Yesod], the Sefirot are called HB TM—water, fire, wind, and dust. In regard to the Masach and the Malchuts in the Sefirot, the HB TM are called four colors: white, red, green, and black. In regard to the relation of the rest of the Sefirot to the colors that come from the Malchuts, they are called HB TM—inclusive, a sight, a depiction, and color.

You should also know that as a whole, Tzimtzum Aleph is ascribed to the Sefira Hochma, and Tzimtzum Bet to the Sefira Bina because Tzimtzum Bet rose only up to the place of Bina, and not at all to the Hochma above her. Hence, the Hochma remained in Tzimtzum Aleph, and in that regard, Yesod of the Sefira Hochma is considered water, implying that there are no Tzimtzum and Din there. Yesod of the Sefira Bina is considered fire, from which all the Dinim awaken. Therefore, The Zohar explains the Tohu, which is water and snow, in relation to its being Tzimtzum Aleph, and The Zohar explains the darkness—which is Tzimtzum Bet—as fire, as it is ascribed to Bina, fire. It is therefore clarified why darkness is regarded as fire.

And now we shall explain the HB TM called “four colors,” and the HB TM called “inclusive,” “sight,” “depiction,” and “color.” The colors come from the Masach in Malchut, from the Zivug de Hakaa in her, which raises ten Sefirot HB TM from below upward, called Rosh, and ten Sefirot HB TM from above downward, called Guf, which were painted in colors below. Only in the ten Sefirot from above downward, called Guf, did the four colors HB TM come out, and not in the ten Sefirot de Rosh, since the colors come from Malchut. And since she is the reason for the HB TM de Guf, they were painted in colors. But in the Rosh, which is below it, the Din cannot rise above the place where it is present.

Hence, HB TM of the ten Sefirot de Rosh are called “inclusive,” “sight,” “depiction,” and “color.” The Hochma is only the inclusive and root. It does not even contain the sight of the colors. In Bina, there is a sight, in Tifferet, there is a depiction, which is closer to a color, but a real color exists only in Malchut of the Rosh, since because color is Din, it cannot rise above its place.

These four Behinot in HB TM de Rosh show their power and dominion also in the four colors—white, red, green, and black—in HB TM de Guf. This is why darkness is black fire, which is strong in color, since Malchut de Guf is regarded as a black color, and her special force extends to her in HB TM de Rosh. This is why her governance in color is strong, for she does not suffer any changes by the rest of the colors.

The red fire is strong in sight, meaning the Bina de Guf in the red color. Her governance is great in the sight that she receives from HB TM de Rosh. A green fire is strong in depiction, Tifferet de Guf, which is in the color green. Her governance is great in the depiction received from HB TM de Rosh. White fire is the root color of all the colors, the Hochma de Guf in the white color. It contains all of them because it receives governance from HB TM de Rosh, and becomes the root of all the colors in the Guf, as well.

Darkness is strong in all the kinds of fire. It attacks the Tohu because it includes the power of Din of all four fires in Bina. This is why the darkness attacks and overcomes the Malchut of the Tohu, as it removes the power of Din of Tohu from Malchut, and mitigates her with Midat ha Rachamim in her, since initially the Bina absorbs the Malchut of Tohu into her, and then that Malchut becomes Midat ha Rachamim in her. “Attacks” means that he fights with it in order to subdue it. It attacks the Tohu, meaning overcomes the Tohu and removes the power of Din from it.

Darkness is fire that carries four colors. It is not black fire, but only when it attacks the Tohu, since darkness is actually Bina, who is called “fire.” HB TM in her are clothed in the four colors—white, red, green, and black—which are not black fire. It is called “darkness” which means black fire. It is called so only during its act of attacking the Tohu, mitigating it with Midat ha Rachamim in it.

It is written, “And his eyes were dim, so he could not see, and he called Esau,” since Isaac is Bina, and since the patriarchs are HBD. When he wished to subdue Esau, he had to partake with the Malchut, and by that his eyes were dimmed, for Bina herself was diminished due to her participation with Malchut in a black fire. Then he called Esau, the power of Din in the Tohu, to subdue him under the Kedusha. Thus, during Bina’s action to subdue the Tohu, she is regarded as black fire.

The face of the evil is darkness. Isaac, who welcomed the evil, Esau, was called “darkness” then, for he was on him to attack him. The text explains, “And his eyes were dim,” since Isaac welcomed Esau, who is bad, hence the face of an evil one, which is darkness, had jumped on him. He welcomed Esau because he was on him to attack him, for by being on him, he was attacking and subduing him. And because he was on the evil at that time, he was called “darkness.” This is an evidence that Bina is called “darkness” only when she acts to mitigate the power of Din of Tohu from Malchut, for then she is necessarily on the Tohu to subdue it. And because of that, she is darkened and becomes a black fire.

24) “And the spirit of God.” The spirit [also “wind”] is a voice over Bohu, attacking it, and leading it in all that is needed. This is because the correction of the Masach in Tzimtzum Bet is called Ruach [wind/spirit], since that Masach raises Ohr Hozer and extends the level of ten Sefirot in the light of the level of Ruach. And because it comes from Bina, called Elokim, this level—that emerged on that Masach—is called “The spirit of Elokim [God],” since it is the spirit of holiness that comes out of the living God, Bina. And that level of Ruach is discerned as the light of ZA because Ruach is ZA, and is called “a voice.”

Ruach is a voice over Bohu, since there is Tzimtzum Bet here, called “darkness,” and a Masach, called Ruach. Tzimtzum Aleph is called Tohu, and the Masach is called Bohu. Hence, Tzimtzum Bet, darkness, is on the Tohu, attacking it and subduing it, and the Masach de Tzimtzum Bet, Ruach, is on the Masach de Tzimtzum Aleph, Bohu, attacking it to include it within it so it can extend the spirit of the living God from Bina.

This is why Ruach is a voice, the level of ZA, which extends from the living God, called a “voice,” which is over Bohu, riding on the Masach de Tzimtzum Aleph, called Bohu. And the Ruach attacks it and controls it to lead it in all that is required, meaning so he can extend on it all the Mochin that is needed. Initially, it extends on it the level of spirit of life from Bina, and then GAR from Bina, as it is written, “And there was light.”

And the more the power of the Masach of Bohu controls, it cannot extend anything from Bina. This is so because each Behina receives only from its corresponding Behina, and nothing from above its Behina. Hence, as long as the force of the Masach de Bohu controls Malchut, which is her own Behina, Malchut will not be able to receive anything from Bina.

But once she has obtained the force of the Masach de Tzimtzum Bet, Ruach—which comes from the Malchut that was included in Bina herself, and therefore became like Bina herself, and could therefore receive from Bina because by that she became precisely like her corresponding Behina—for this reason, the Masach de Ruach is over the Masach de Bohu, attacking it in order to revoke it, to be able to extend all that is needed to Malchut, which are VAK and Mochin from Bina, since there is no correction for Malchut except by the Mochin de Bina.

The stones are immersed inside the deeps from which the water stems. This is why they are called “The face of the waters.” Commentary: The correction of the Masach in Malchut is called “stones” because through it, Malchut becomes fossilized, not receiving the upper light into her. By that, the Zivug de Hakaa is carried out on her. And because the Masach is immersed and established inside the deeps in Malchut, for through the Zivug de Hakaa the water comes out of there, it is therefore written, “And the spirit of God hovered over the face of the waters,” since the stones, the Masach, are called “The face of the waters,” because the water, the Mochin, comes out of their Zivug.

With the Masach de Tzimtzum Aleph, called Bohu, the stones that are immersed inside the carving of the Tohu come out inside the carving where they are immersed. And here in the Masach de Ruach, the stones are immersed inside the deeps from which the water comes out. We should understand the difference between the carving of the Tohu and inside the deeps. Tzimtzum Aleph is called Tohu, and not “a deep.” But Tzimtzum Bet is called “a deep,” as it is written, “And darkness over the face of the deep,” meaning only the outlet of the water, since the Tohu in it has already been mitigated along with his ascent to Bina, and only the outlet of water remains of it.

Ruach is a voice that is over the Bohu, as it is written, “The voice of the Lord is upon the waters,” and as it is written, “And the spirit of God hovered over the face of the waters.” He tells us that the Masach de Tzimtzum Bet, called “the spirit of God” does not contain the carving of the Tohu—like the Masach de Bohu—because it is on Bohu, attacking it, and controlling it, to lead it. Hence, there is only Tzimtzum Bet in it, called “a deep,” the outlet of the water, an outlet for Mochin, since the force of Din de Tohu has moved away from there.

This is why he calls it “water,” as it is written, “And the spirit of God hovered over the face of the waters.” It is so because the stones are immersed in the deeps from which the water comes out, since Malchut was not fossilized, to not receive light, due to the strength of the Din of the carving of Tohu. Rather, she became fossilized so as to not receive the light and repel it with a Zivug de Hakaa, only in order to elicit water, to extend the level of light from above downward, and clothe it with her Ohr Hozer from below upward. This is why she is called “The face of the waters,” since the Tzimtzum is called “the face of the deep,” as it is written, “And darkness over the face of the deep.”

The Masach is called “The face of the waters” because both the Tzimtzum and the Masach did not come here because of a Din, but to elicit water, since the Ruach led and attacked that face, called “The face of the deep.” The level of Ruach, which came out on the Masach, led and sustained the face of the face of the deep. It also attacked the face of the deep, since first, it led and sustained the face of the deep to elicit water with a Zivug de Hakaa, and later attacked it to completely revoke it, until that filth in which there is no filth at all was found. This is when it wishes to extend Mochin de GAR, as it is written, “Let there be light.”

Ruach led and attacked that face, called “The face of the deep”—one according to what it needs, and the other according to what it needs, for when it needs the level of Hassadim from Bina, which is water, it leads and sustains the face of the deep, and when it needs to extend Mochin de GAR, it temporarily revokes it so it can extend Mochin de GAR from Bina.

25) The name Shadai is over Tohu—the boundary and the conclusion of the expansion of the light. He said to His world Dai [enough], and it will not spread further. And since the earth, Malchut, is Tohu, the name Shadai is on it, as a boundary and conclusion of the light. It is so because the light could not spread into it due to the Tzimtzum that rides on it. It follows that the light ended above it, making an end over it—the name Shadai.

The name “hosts” is on Bohu. The Sium [end] of each Partzuf in Masach de Yesod is called “hosts” because it implies the Zivug that is done only on that Masach. From there, all the hosts of the Lord are born and emerge. And since Bohu is a correction of the Masach with a Zivug, it follows that Malchut acquired the Yesod, hosts.

The name Elokim is on darkness, since darkness is Tzimtzum Bet, the ascent of Malchut to Bina, and Bina is called Elokim. It follows that the earth, Malchut, which was included in darkness, obtained by that the name Elokim from Bina.

The name HaVaYaH is on wind [Ruach], since Ruach is a correction of the Masach de Tzimtzum Bet in Malchut, who extended the level of ZA, called “voice,” from Bina. The wind is a voice over Bohu, leading it in all that is needed.

It is so because Malchut was unfit for Mochin de GAR, for HaVaYaH, from the Masach de Bohu because the force of the Din from the carving of Tohu is on it. But once she obtained a Masach from Bina—regarding the stones that are immersed in the deeps, from which the water comes out, which means that there is no Din in the Masach, but the Masach was fossilized to detain the upper light, to make a Zivug de Hakaa, to extend the level of Hassadim from Bina—Malchut can now receive Mochin de GAR, as well, HaVaYaH, as it is written, “Let there be light,” the name HaVaYaH. This is why it was said that the name HaVaYaH is on the Ruach.

26) It is written, “A great and strong wind rent mountains, not with the spirit [wind] of the Lord.” The name HaVaYaH is not in the wind because a strong wind comes out of Tohu, as only in Tohu is the name Shadai over him. It is likewise with the quake that comes out of Bohu. It is written, “The Lord was not in the quake,” only the name “hosts” is on him.

Also, in the fire that comes out of the darkness, it is written, “The Lord was not in the fire,” since only the name Elokim is on her. But in a sound of fine silence, which comes from the spirit of God, on which there is the name HaVaYaH, it is written, “And it came to pass that when Elijah heard it, he wrapped his face in his mantle and went outside, and stood at the entrance to the cave. And behold, there came a voice unto him, and said, ‘Why are you here, Elijah?’” It follows that the first three Behinot did not come out of the cave. But when he heard the sound of fine silence, he promptly went out of the cave and welcomed the Lord, for here was the name HaVaYaH, and he knew that HaVaYaH was speaking to him.

27) There are four joints in the name HaVaYaH, four letters that imply joints in a man’s body, as well as the organs, which are 4 and 12. Here is the matter of the 12 letter name that was given to Elijah in the cave, three Havayot [pl. of HaVaYaH], in each of which are four letters, hence they are 12. And the name “Twelve” is also implied in a man’s body, since there are three Havayot in him: 1) in Rosh, HBD, 2) in the Guf, through the Tabur, HGT, and 3) from Tabur and below, NHY.

They are in it at the point of Segol: HB on the right and left, and Daat in the middle, HG on the right and left, and Tifferet in the middle, NH on the right and the left, and Yesod in the middle.

The three middle Sefirot—Daat, Tifferet, Yesod—are each discerned with two Behinot, male and female. This is why there are three parts in a man’s body—Rosh, Guf, and Raglaim [legs]. And in each part there are four organs: the four organs of the Rosh, HBD, where HB are Yod–Hey, and Daat is Vav–Hey. There are also four organs in the Guf. HG are Yod–Hey, Tifferet is Vav–Hey. And likewise, there are four organs in the Raglaim: NH are Yod–Hey, and Yesod and Atara are Vav–Hey. This is the 12 letter name implied in a man’s body.

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

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

14) And the educated will shine like the Taamim that play [music], and the letters and the points follow their tune. The ten Sefirot divide into three mains: Taamim, Nekudot, Otiot. Taamim are Keter, Nekudot are Hochma, and Otiot are YESHSUT and ZON. But this is only regarding the Kelim. In regard to the Mochin, Taamim are considered Hochma, Nekudot are Bina, and Otiot are ZON.

The difference between the Mochin and the Kelim extends from the two Partzufim of AK, since the Kelim extend from Partzuf Keter de AK, where the lights are properly clothed in their Kelim. However, the Mochin extend only from Partzuf AB de AK, where their lights are inverted in the order of their clothing in the Kelim because it is lacking Malchut de Kelim and Keter of lights. For this reason, the light of Hochma clothed there in his Kli de Keter, the light of Bina in the Kli of Hochma, and the light of ZA in the Kli of Bina.

For this reason, regarding the Partzufim and the Kelim that extend from Partzuf Keter de AK, Taamim are discerned in Keter, Nekudot in Hochma, and Otiot in Bina. However, it only relates to the Mochin, which extend only from AB de AK, that the light of Hochma is clothed in his Keter, the light of Bina in his Hochma, and the light of ZA in his Bina. Thus, Taamim are from light of Hochma, Nekudot are from light of Bina, and Otiot are in ZON.

Taamim are the brightness of the firmament, Nekudot are Holam, Shuruk, and Hirik in Bina, and Otiot are in the two Partzufim of ZON, which are as it is written, “The heaven and the earth.” The Taamim, Nekudot, and Otiot divide into Taamim, Nekudot, and Otiot themselves: Taamim, Nekudot, and Otiot in Taamim, in Nekudot, and in Otiot, and they are three Behinot RTS [Rosh, Toch, Sof] in each of the Taamim, the Nekudot, and the Otiot.

RTS de Taamim are upper Taamim, middle Taamim, and lower Taamim, meaning Taamim above the letters, like Pshat and Revi’i, inside the letters, comma and dash, and below the letters, like Mercha and Tipcha. It is similar in the Nekudot above the letters, like Holam, and inside the letters, like Shuruk, Melafom, where the point is inside the letter Vav, like this, , and below the letters, like the Hirik. It is also likewise in the letters, which are ZON.

First, The Zohar brought three discernments in the Taamim, which are the three kinds of brightness: 1) Brightness that is more hidden than all that is hidden, the brightness of Atik. This is so because Atik is Keter de Atzilut, and therefore he is Taamim de Taamim. 2) The brightness of Beresheet, AA, the middle Taamim, Nekudot de Taamim. 3) The hidden brightness, YESHSUT, lower Taamim, Otiot de Taamim.

Here it begins with Atik, Keter, as it speaks of Partzufim and Kelim that extend from Partzuf Keter de AK. Afterwards it brought the three kinds of brightness once more, which it interprets over the names EKYEH Asher EKYEH [I will be that which I will be], Mochin HBD, in regard to “In the beginning God created.”

He changes the order there:

The first brightness is brightness of Beresheet, AA, and not Atik. This is so because the Mochin extend from AB de AK, in which there is light of Hochma in Kli de Keter. It follows that the Taamim are Hochma, AA, and upper AVI are Taamim de Taamim, the first EKYEH.

The second brightness is a hidden brightness, YESHSUT and Bina, which are Nekudot de Taamim, and middle Taamim.

The third brightness is a brightness that includes all the letters and colors, ZON, the Daat, the last EKYEH, Otiot de Taamim.

The Nekudot, YESHSUT, which are Asher, which came out of Resheet, divide into upper ones, middle ones, and lower ones, RTS, Taamim, Nekudot, Otiot de Nekudot. This is because the Holam, MI, is the upper Nekudot, Taamim de Nekudot, the Shuruk, ELEH, is the middle Nekudot, Nekudot de Nekudot, and the Hirik, ZON that are attached to ELEH, the bottom Nekudot, are Otiot de Nekudot. All those are included in the word “created.”

The Otiot, ZON, divide into two Behinot ZON, as it is written, “The heaven and the earth.” The Otiot, too, divide into three Behinot, RTS, which are Taamim Nekudot, Otiot in Otiot. Since the great ZON—included in the “The heaven”—are Taamim de Otiot, great Otiot, the great VAK, the small ZA, Jacob, is the middle Otiot, Nekudot de Otiot, and the small Nukva, Rachel, is small Otiot, Otiot de Otiot.

It follows that the word Beresheet is Taamim, which are AA and upper AVI, and there are three brightnesses in them: Taamim, Nekudot, Otiot de Taamim. Their own essence is Taamim de Taamim; what they illuminate to YESHSUT in a hidden brightness are Nekudot de Taamim; and what they illuminate to ZON in the brightness that includes all the letters and colors are Otiot de Taamim.

The word “created” is Nekudot, YESHSUT, themselves divided into three Behinot—Taamim, Nekudot, Otiot, and in Nekudot. What they receive from AVI is regarded as upper Nekudot, Holam, Taamim de Nekudot, and their own Behina is the middle Nekudot, Shuruk, Nekudot de Nekudot. What they illuminate to ZON are Otiot de Nekudot, Hirik.

The words, “The heaven and the earth,” considered Otiot, divide into Taamim, Nekudot, Otiot de Otiot, RTS de Otiot. The great ZON is “the heaven,” Taamim de Otiot, which receive from AVI, and the small ZA, Jacob, is Nekudot de Otiot, which receive from YESHSUT, Vav, in the verse, “And the earth.” The small Nukva, Rachel, is Otiot de Otiot, the essence of the Otiot themselves.

This is why it was said, “The educated,” the Otiot, “Will shine,” with their points, “Like the Taamim that play.” And according to the tune of the Taamim, the Otiot and their Nekudot follow them like armies after their king. Taamim are upper AVI, Nekudot are YESHSUT, and Otiot are ZON. He says that ZON are called “educated,” shining with the Mochin that they receive from YESHSUT, which are called Nekudot, according to the light of Taamim, which are upper AVI, where YESHSUT and ZON are drawn and follow AVI like armies after their king. This is in general.

Otiot are Guf, and Nekudot are Ruach to them. They all travel in their journeys after the Taamim, and receive their sustenance, since Nekudot and Otiot are similar to a body with the vital spirit in it. Otiot without Nekudot are like a body without a spirit. Likewise, ZON, Otiot, all the vital spirit in them extends from YESHSUT, for were it not for YESHSUT who illuminates in them, there would be no vital spirit in them at all. However, YESHSUT—the vital spirit of ZON—also receive their sustenance and vitality from upper AVI, which are the Taamim, while the Otiot and the Nekudot travel in their journeys after the melody of the Taamim, receiving from them their entire vitality and the height of their level.

When the tune of Taamim travels, the Otiot and Nekudot travel after it. When the tune of Taamim stops, they do not travel, as it is written, “By the word of the Lord they camp; by the word of the Lord they journey.” If the Taamim journey, giving their lights to the Nekudot and Otiot, they journey. If the Taamim camp, arresting their bestowal upon the Nekudot and Otiot, the Nekudot and Otiot camp.

It is as we find in the tune of the Taamim that turn the words, which are the punctuated letters, from one end to the next. It is likewise with the bestowal of AVI, the Taamim, they govern the Mochin de YESHSUT and ZON to turn them from one end to the next. For example, when a person tells his friend, “I will give you an important book,” this could have a context of giving and expansion from him to his friend, if they are in a tune of contentment, but it could have the opposite meaning, negation and arrest of giving, if he said it in a tune of surprise.

Thus, the words have no meaning in themselves, but only according to the tune and their Taamim. So is the impact of the Mochin de AVI on YESHSUT and ZON. There is no meaning to the Mochin, neither positive nor negative, but only according to the illumination of AVI to them.

15) “And the educated will shine as the brightness of the firmament, and those who lead the many to righteousness are as stars.” “And the educated will shine” are the illuminating Otiot and Nekudot. “As the brightness” is the tune of the Taamim. “The firmament” is the expansion in the sound of the melody—all those Taamim that spread in the expansion of the tune. “Those who lead the many to righteousness are Taamim that stop, ceasing the journeying of the melodies of the Taamim, for which the meaning of the word is clearly heard.

“And the educated will shine” are Otiot and Nekudot. The educated are Otiot, ZON, whose brightness and vitality are entirely from the Nekudot, YESHSUT. The brightness of the Nekudot, YESHSUT, is according to the brightness that they receive from the Taamim, AVI.

Also, there are two tenets in the melody of the Taamim. There are Taamim that indicate existence and giving, or indicate negation and cessation of giving. The firmament indicates the Taamim that indicate expansion and giving, when he says the phrase in a melody of contentment, when they go in a tune of expansion to the receiver.

The name, “Those who lead the many to righteousness” points to those tunes of Taamim, which indicate negation and cessation of the abundance, which stops the expansion of abundance to the receivers in a melody of surprise. It follows that those are the Taamim that stop the journeying of the Nekudot and the Otiot, since they arrest their abundance and vitality.

Hence, on the whole there are two Behinot of Taamim: The first is called “expansion of the melody,” which indicates giving and expansion of the abundance. This is called “The brightness of the firmament.” The second is called “cessation of the Taamim,” indicating cessation of the abundance and negation. They are called “Those who lead the many to righteousness.”

He says that those Taamim that stop are as necessary as the expansion of the melody, since through the Taamim that stop, the words are heard, like the comma and the dash in the Taamim, which are placed between words. Without them, the world would be mixed and would not be understood.

“Will shine” means the Otiot and the Nekudot that illuminate as one in the journeys in concealment, in a journey through those hidden paths. Otiot are ZON, Nekudot are YESHSUT, and journeys are the ways of the expansion of the abundance. In concealment, YESHSUT is called “a hidden brightness.” “Hidden paths” are three sowings—Holam, Shuruk, and Hirik.

We have already explained the three Behinot of brightness:

1. The brightness of Beresheet, AA and upper AVI, to which the word Beresheet implies, and which are called Taamim.
2. The hidden and concealed brightness, which is the Asher that came out of Beresheet, the three Nekudot [points]—Holam, Shuruk, Hirik—three sowings and concealments. Holam is Bina that came out of Rosh de Bina de AA into VAK without a Rosh. Asher went out of Beresheet, leaving only MI in her, and the three letters ELEH descended to ZON.

Shuruk is the return of the letters ELEH to her degree with the ZON attached to them. It is her return to Hochma, to Rosh de AA, where she obtains concealment, for lack of light of Hassadim because AA is entirely Hochma. Even the Hochma cannot receive from him, for lack of clothing of Hassadim. Hence, Bina is considered a hidden and concealed Elokim. Hirik is the diminution of Bina by the force of ZON, which are attached to her letters ELEH, as they are of inferior value compared to Bina and diminish her. Because of those three sowings, that Bina, YESHSUT, is regarded as a hidden brightness and Nekudot.

3. A brightness that contains all the Otiot and colors. It is the level of Zivug that extends from upper AVI to Bina on her Masach de Nekudot Hirik, at which time a voice came out, the Daat, complementing with it the three Nekudot in full. It is so because through the level of Hassadim that emerged on the Masach de Hirik, the light of Hochma clothed in that illuminating clothing, and now YESHSUT can receive the light from AA, completing the name Elokim.

Daat is regarded as a voice because before the Zivug on the point of Hirik of ZA is done, the Mochin are not heard. They were not known to the lower ones and were concealed in the Holam, Shuruk, Hirik of Bina in a hidden brightness, deep and concealed in his name. However, after the Zivug on the concealment of Hirik, Masach de ZON, was made, and the level of Hassadim appeared, Hochma clothed in Hassadim, and the Mochin of the three points appeared in full. This is considered that the voice was heard.

This is why the ZON are called “sound,” since were it not for their Masach, which clung to the letters ELEH of Bina, all the Mochin de Bina would remain in a whisper, unknown to the worlds. This is why this brightness of the Daat is regarded as brightness that contains all the letters and colors, since after the Hochma dresses in the level of Hassadim of Daat, four colors are made in her, HB HG.

Tifferet is called Hassadim, as it is considered light of Hassadim. Malchut is called Gevurot, as she is the Masach. Thus, the voice, ZON and Daat, include all the colors, for without him these four colors would not be. He also includes all the letters, since ZON himself is called “letters.” And because he complemented the four colors to Bina, he takes into his letters all those four colors HB HG. It follows that the ZON includes all the letters and colors. Afterwards ZON come out of the palace of Bina and come to their own place.

Thus, the three kinds of brightness have been clarified: the brightness of Beresheet, Taamim, the hidden brightness, Nekudot, the brightness that includes Otiot.

Those three kinds of brightness are HBD, as it is written, “I will be that which I will be,” “The Lord our God, the Lord,” and “In the beginning God created,” since AA and upper AVI are the brightness of Beresheet, Taamim, from whom all the Mochin of Hochma and Hassadim are extended. They are also the first EKYEH [I will be], Hochma, the first HaVaYaH. Bina, YESHSUT, is a hidden brightness, “created,” Asher, “Our God,” and the three points—Holam, Shuruk, and Hirik. The ZON is brightness that includes all the Otiot and colors, the last EKYEH, Daat, the last HaVaYaH, Elokim in “In the beginning God created.” It is so because through the third brightness, the name Elokim was completed in Bina, and when the ZON exit Bina and come to their own place, they are called “The heaven and the earth,” Otiot.

Know that all the Mochin are included in the Taamim, which are the first brightness of Beresheet, AA and upper AVI, since they take the Bina out in a hidden brightness in the three points—Holam, Shuruk, Hirik. Also, the Zivug that is done on the point of Hirik, Masach de ZON extends from the level of Hassadim of upper AVI, Taamim. Hence, the Taamim consist of three Behinot, called “upper,” “middle,” and “lower.”

Upper Taamim, like Pashta Revi’i which is above the letters are considered AVI themselves.

The middle Taamim, comma and dash, which come inside the letters, are Hitkalelut of YESHSUT in AVI, the elicitation of Bina in three sowings. A comma is Hitkalelut with the point of Holam, the taking out of Bina, who remains in MI, and the letters ELEH descend to ZON, which is why it is called Psik [comma], for it Posek [spreads] the degree of Bina into two halves, MI and ELEH.

A dash is Hitkalelut with the point of Shuruk, when the Taamim illuminate and return ELEH to Bina, by which the point of Shuruk in Bina is made.

The lower Taamim, below the letters, such as Tvir and Etnachta, are Hitkalelut with the Hirik, through the ZON that were drawn with ELEH upon their return to Bina. The Zivug, too, done on the Masach de ZON, extends from the lower Taamim.

This is why “The educated will shine” are Otiot and Nekudot, ZON and YESHSUT, and illuminate with all three Behinot Taamim—upper, middle, and lower:

1. As the brightness, the melodies of the Taamim, the upper Taamim above the letters.
2. The firmament is the Taamim that expand in the expansion of the melody. They are lower Taamim, below the letters, the level of Hassadim for clothing of Hochma, at which time the Mochin spread to the lower ones in their entire wholeness.
3. “Those who lead the many to righteousness” are those ceasing Taamim, comma and dash, which stop the melody as they journey. These are the middle Taamim inside the letters, since the comma and dash are inside the line, which is Hitkalelut of the three sowings in them. This is why the word is heard, when the Mochin are heard and dispensed upon the lower ones.

Once he has clarified the three kinds of Taamim in the verse, “As the brightness of the firmament, and those who lead the many to righteousness,” who give the Mochin de YESHSUT and ZON to all their Behinot, he explains once more the essence of the Mochin of YESHSUT and ZON. He says that the Otiot and the Nekudot, ZON and YESHSUT, illuminate as one in their journeys in concealment, since out of the act of concealing of the middle Taamim, comma and dash, the ZON acquire the power to illuminate with YESHSUT as one.

It is so because through the comma, the letters ELEH of YESHSUT descend to ZON and cling to them in their place into a single degree. Therefore, when the dash returns the letters ELEH to the degree of YESHSUT, the ZON rise with them to the place of YESHSUT and illuminate with them as one. This is why it was said, “Will shine,” the letters and the points that illuminate as one in the journeys in concealment, in the journey in those hidden paths. It is so because all those great Mochin come out in the three sowings of Holam, Shuruk, Hirik, which are hidden paths, for were it not for those three sowings, it is inconceivable that ZON and the lower ones would obtain Mochin.

Everything expanded from all the Mochin in the ZON and the worlds emerging in the three paths. But know that these three parts of the brightness that we said in the Taamim, AVI—the brightness, the firmament, and those who lead the many to righteousness—are only transference in AVI, and bestowal upon YESHSUT and ZON, and not at all for themselves, since AVI are always in pure Avir, called light, or Avir, but not “brightness.”

“The educated will shine” for the pillars and foundations of that palanquin. The educated themselves are the upper pillars and foundations, who observe with wisdom to bestow all that the palanquin needs, and what it’s foundations need. Pillars are HGT, and the foundations are NHY, since the brightness is the illumination of Hochma. That brightness is received only in the pillars and foundations of the Nukva de ZA, who is called “palanquin,” and not at all the degrees above her.

The educated themselves are the upper pillars and foundations, the Sefirot from Chazeh de ZA and above, which themselves do not receive anything from that brightness, which is Hochma, since they receive only light of Hassadim to give all that is needed to the Nukva, who is called a “palanquin.” She needs illumination of Hochma, and they receive that brightness for her needs, although they do not need it.

This is why they look with wisdom to give all that the palanquin needs, for although they themselves do not need that brightness, they still receive it for the palanquin, since the palanquin is completed only in that light of Hochma. This is implied in the verse, “Happy is he who educates the poor.” The one who educates is ZA, the poor is his Nukva. He receives the brightness for the poor who needs it.

“Will shine” are the upper VAK de ZA, since if they do not shine or illuminate, then they will not be able to examine and look upon that palanquin, to correct it in all that is needed. If they did not have the need to correct the palanquin, they would not receive that shining light at all because for themselves, they receive only light of Hassadim, like GAR de Bina.

16) They illuminate like the brightness of that firmament that stands over those educated ones, of which it is written, “And an image over the heads of the animal, a firmament such as the terrible ice.” This is the firmament of YESHSUT, where that brightness of the firmament illuminates to ZA in general, called Torah. It also illuminates to the heads of that animal, called “palanquin,” meaning illuminates to the pillars and foundations from Chazeh de ZA and above, which are the heads that give illumination of Hochma, called “brightness,” to the palanquin.

Those heads—which are the pillars and foundations, upper AVI, called “educated”—always shine, incessantly. They look toward that firmament to receive the light that comes out of there.

There are two kinds of light in that firmament: 1) illumination of Hochma, called “brightness,” 2) light of Hassadim in the form of pure Avir of upper AVI, whose Zivug never stops.

But the first light, called “brightness,” is a Zivug that stops and does not always illuminate. And although the educated receive illumination of Hochma from the firmament to give to the palanquin, and their Zivug had to be intermittent, so they do not always illuminate, it is still not so. Rather, they always illuminate in a never ending Zivug because they receive the light of the pure Avir, whose Zivug never stops. In respect to that light, they always illuminate.

He says that they look toward that firmament to receive the light that comes out of there. But he is not saying, “That brightness that comes out of there,” indicating the second light, included in the firmament, which is called “light” and not “brightness.” This, too, is a light of ZA in general, called Torah, who always illuminates, incessantly. That is, ZA in general does not receive the brightness for himself, but only that light which does not stop.

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

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

3) “And the educated will shine as the brightness of the firmament.” The educated are ZON de Atzilut, or the souls of the righteous. “The brightness of the firmament” is illumination of GAR that appears through the association of Midat ha Rachamim. Here the text relates specifically to Malchut that is mitigated with Midat ha Rachamim, Malchut that divided the whole degree by her ascent to Bina, and made a new Sium in the middle of the Sefirot of the degree, in the place of Bina in the Guf, in the Chazeh. That new Sium is called Parsa, which stands at the Chazeh and ends the Partzuf there. That Parsa in the entrails of the man, in his Chazeh, separates between the organs for vitality—the lung and the heart—and the organs for feeding.

That new Sium is also called “The firmament that divides between the upper water and the lower water.” This is so because there are five Sefirot in the Guf: HGT NH, corresponding to the five Sefirot KHB TM. HGT de Guf are considered KHB, GAR de Guf, and end at the Chazeh, where there is the Parsa, which is called a “firmament.” This is why those HGT are called “upper water.” From the Chazeh and below, Tifferet and Malchut de Guf are called “lower water.” Thus, the firmament stands in the middle of each degree, separating between the upper water and the lower water, as it is written, “Let there be a firmament in the midst of the water, and let it separate between water and water.”

The world would not persist in Midat ha Din, Malchut de AK, before she was mitigated in Bina, since the world is ZON de Atzilut, including people in this world, for all that is received in ZON de Atzilut can be received in people in this world. And all that is not received in ZON is not received in people in this world because we do not receive anything from higher than ZON.

Therefore, if Nukva de ZA, Malchut, were not mitigated in Bina, she would not be fit for reception of any Ohr Yashar, the upper light, but only Ohr Hozer, tiny lights, lights of Din, and then people in this world would be unfit to receive any Mochin—Ohr Yashar from Ein Sof. However, He saw that the world did not persist, so he associated Midat ha Rachamim with it, raising her to Bina, and all the degrees were divided and a new Sium was made, called “firmament,” at the half of each degree. It follows that Malchut that rose to the place of Bina gained two Sefirot that are fit for reception of upper light—Bina and Tifferet—since because Malchut is in the place of Bina, Bina and Tifferet are under her, included in her.

And therefore, once people in this world raise MAN through Mitzvot and good deeds, they extend a new illumination from above, which lowers the Malchut and the place of the Zivug back to her place, below Tifferet, and a complete degree comes out, NRNHY, received in the Sefirot Bina and Tifferet that were previously included in Malchut, and which are fit for reception of upper light. Then the souls of the righteous, too, receive the upper Mochin from ZON de Atzilut because they are included in the upper Malchut.

Thus, all the Mochin are only because of Malchut that rose to Bina, making a new Sium there, called a “firmament.” Were it not for the firmament, ZON would not be able to receive any of the upper light. This is why the text calls those Mochin “The brightness of the firmament,” meaning the light that appears at the end of the association of Rachamim with Din. It is written, “And the educated,” meaning ZON and the souls of the righteous, “Will shine as the brightness of the firmament,” receive Mochin that illuminate like the brightness of the firmament, since all of their Mochin comes from the brightness of the firmament.

This is why The Zohar brings this text, over all the Mochin that were emanated from AA and below, for they all came out from those lights of the brightness of the firmament. This is also why there is attainment to the lower ones in them.

There are three discernments in the brightness of the firmament.

1. The brightness that is more hidden than all that is hidden, and its Avir, Dechura and Nukva de Atik, since the male of Atik is more hidden than all that is hidden, and his Avir is Nukva de Atik, who emanated to AA in the brightness of the firmament.
2. The brightness of Beresheet, from which YESHSUT was emanated.
3. The hidden brightness, YESHSUT, from which all ten utterances in the work of creation were emanated, the Mochin de ZON. But upper AVI are not from the brightness of the firmament, as they are unknown and the Yod did not depart from their Avir.

The first brightness of the firmament is a root to emanate to AA, for he himself is hidden.

The second brightness of the firmament is the carrier of the upper point, Miftacha. This is why it is considered the beginning of all the Mochin of the brightness of the firmament. This is why it is called Beresheet [in the beginning], and this is why those Mochin do not appear in it, rather it gives them to YESHSUT, the third brightness of the firmament. In YESHSUT, all those Mochin, from whom ZON receive, appear in actual fact.

The Avir of the brightness that is more hidden than all that is hidden mated and illuminated in this point. The one who is more hidden than all that is hidden is Atik and his Nukva. And although his Nukva has already been established with the Malchut that is mitigated in Midat ha Rachamim, with the firmament, yet, because she is hidden, she is included in the male of Atik and is called “the most hidden of all that is hidden,” like him. However, she is considered his Avir because she is only half a degree, Kelim KH with lights of Nefesh and Ruach.

The Avir of Atik, which is his Nukva, mated and illuminated in this point, meaning extended illumination to AA, who is called “the upper point,” and the Mochin de GAR, called “brightness of the firmament,” came out in him. And once AA received the illumination of Nukva de Atik, that Resheet, AA, expanded in Rosh and Guf, and made a palace for himself, for honor and glory. That is, he emanated Partzuf upper AVI, who clothed him and surrounded him as a palace.

There are six Partzufim in the world of Atzilut, where one emerges from the other. In each Partzuf there are male and female. They are called Atik and his Nukva, AA and his Nukva, upper AVI, YESHSUT, the great ZON, and the small ZON.

This is the order of their degrees: Avir de Atik emanated AA and his Nukva, AA and his Nukva emanated upper AVI and YESHSUT, and YESHSUT emanated the great ZON and the small ZON. It explains how all those are implied in the verse “Beresheet Barah Elokim et HaShamaim VeEt HaAretz [“In the beginning God created the heaven and the earth”].

AA illuminates two kinds of Mochin in upper AVI, in the palace that he made—which is Partzuf upper AVI, the seed of AA, a seed of holiness—for begetting souls and for the benefit of the world: 1) Mochin de Hassadim to sustain the worlds; 2) Mochin de Gadlut to beget the souls.

4) The brightness that planted a seed in his honor is like a seed of the good silk and purple. The worm that weaves the silk covers itself in the insides of the silk, for so is the nature of that worm—it brings out of itself the silk threads and wraps itself with them around it until it is completely covered by the silk threads and is invisible. Similarly, when AA sows the lights in the palace, YESHSUT, he hides and covers his own lights, and disappears through those Mochin of YESHSUT that he emanates, like the worm that is hidden by the silk threads that she makes.

Out of that seed, he made for himself a palace for glory for himself and for the benefit of all. That second palace is Partzuf YESHSUT, which AA emanated similar to a seed of silk. AA had to disappear during his emanation of that Partzuf, and sowed in that palace the seed of lights for his correction, as it is written, “Wearing light like a garment,” when it is wrapped light, without expansion, and he is hidden. At that time he is called Avir, for the light is made hidden by the letter Yod that entered the word Ohr [light], forming the combination Avir, a point in his palace.

Malchut is called a “point,” and YESHSUT, which are Bina, are called a “palace.” In the mitigation of Midat ha Rachamim, the point went up to the palace of AA, when Malchut rose to Bina. It follows that the light of the palace was hidden and became Avir, the level of Ruach, since when there are all five lights NRNHY there, it is called “light.” But through the ascent of the point to the palace, the Sium and Zivug was done below the Hochma, and Bina, Tifferet, and Malchut descended outside the palace and below. And because only two Kelim KH remained in the palace, only two lights remained there, NR, and the light of Ruach is called Avir. Thus, due to the ascent of the point to the light of the palace, the light departed from there, from the GAR—Neshama, Haya, Yechida—and only the level of Ruach Nefesh—the Avir—remained there.

It is written, “And God said, ‘Let there be light,’ and there was light.” Afterwards, when the Mochin de Gadlut de YESHSUT illuminated, he lowered the Yod from the Avir once more, and the combination of Ohr [light] returned to its place as before, since once he returned Malchut to her place, the three Kelim Bina and TM returned and reunited with their degree. And because there are already five Kelim, the five lights NRNHY clothed in them once more.

The entrance of the Yod into the light is the emanation of AA to YESHSUT, for when he emanated to YESHSUT, he raised Malchut to his Bina, a point in his palace, and AA remained with two Kelim KH, in which there are two lights, NR. Then he also emanated to YESHSUT in half the degree, such as him, in two Kelim, KH, and in two lights, NR. It follows that AA, too, had to disappear and diminish in his light into an Avir when he emanated to YESHSUT, like the seed of silk.

By that, the Resheet created that hidden one, which is not known to this palace. It concerns the verse, Beresheet Barah Elokim [“In the beginning God created”]. By that beginning, he—AA—created that hidden one, the ascent of the Yod to the light of the palace, becoming a hidden Avir, a point in his palace. The one who is hidden to this palace is YESHSUT at the time of Katnut. And because he extends from AA, he is therefore revealed during the Gadlut, for then the Yod comes out from the Avir once more and it becomes light. But if it were extended from Atik it would always remain hidden, and the Yod would never have departed the Avir, as is done in upper AVI that came out of Atik.

The second palace is called Elokim, to distinguish it from the first palace of AA, which is upper AVI, which is not considered Elokim but EKYEH. It is written, “In the beginning God created.” AA, called Resheet [beginning], created, emanated the Katnut and concealment, called “hidden brightness,” which in Gadlut is the name Elokim. The word “created” always indicates a formation of something hidden.

5) That palace is glowing, and all ten utterances were created from it, in the expansion of the point from that hidden brightness. The Mochin de Gadlut de ZON are called “utterances.” All the Mochin de ZON came from the hidden brightness of YESHSUT, meaning by an expansion and emergence of the point from the hidden Avir, at which time the letters of Ohr remained.

If in YESHSUT it is written “created,” there is no wonder about what is written, “And God created the man in His own image.”

Interpretation: The man of Atzilut is ZA who came out with the Malchut in two Partzufim. It is known that Malchut was restricted from receiving any Ohr Yashar into her, but only Ohr Hozer. Thus, how can ZON receive Mochin from YESHSUT, which are Ohr Yashar? It explains that if in YESHSUT it is written “created,” that Malchut rose to the place of Bina, and Bina and TM de YESHSUT descended to ZON, there is no wonder that it is written “And God,” Bina, “Created the man,” ZON, “In His own image,” in Mochin de Ima, although they are originally unfit to receive Ohr Yashar. It is so because those Bina and TM de YESHSUT who descended to ZON during the Katnut became one with ZON, receiving the Mochin de Ima in them, which is Ohr Yashar, as Ima [mother] lent her clothes to her daughter.

6) The brightness, AA, is Beresheet, as his name is the first of all. After he interprets the verse, “In the beginning God created,” in general, relating to AA, who emanated to YESHSUT, who is called Elokim [God], he returns to explain the matters in particular. He says that the word Beresheet is a holy name, and it is the name of AA, whose name is the first of all, for AA—the beginning of everything—is discerned in the Mochin of the brightness of the firmament, as he is the first Partzuf established as a first point, the Miftacha.

The holy name EKYEH is carved on the sides of AA, which are upper AVI who clothe the right and left of AA through the Chazeh. They are the name EKYEH, and they are always in pure Avir, since the Yod never departed from their Avir, while the Mochin of the brightness of the firmament are not in them. The name Elokim is carved in the crown, Mochin de GAR, as it is written, “Go forth and see, O daughters of Zion, King Solomon with the crown with which his mother crowned him.” YESHSUT, the name Elokim, is carved in AA in the crown, in Mochin de GAR.

It relates to the clarification of the names EKYEH Asher EKYEH [I will be that which I will be]. The first EKYEH is upper AVI, carved and inscribed on the sides of AA, pure Avir, and hidden. Elokim is carved in AA in GAR, in the brightness of the firmament, YESHSUT. It is a hidden and concealed palace, the beginning of the disclosure of Beresheet. The name Elokim is the word Asher [that] in EKYEH Asher EKYEH, in a way that the first EKYEH is upper AVI, and Asher is YESHSUT, Elokim, a hidden and concealed palace at the time of Katnut, the beginning of the disclosure of Beresheet. In YESHSUT, the beginning of the disclosure of the Mochin of the brightness of the firmament is from AA, who is Resheet.

Asher is Rosh that came out of Resheet. Asher has the letters of Rosh in a reversed order: Reish is first in Rosh and last in Asher, indicating that it is a Rosh that came out of Resheet, from AA, hence it departed the Rosh and became a Guf without a Rosh.

Explanation: To emanate YESHSUT, AA became covered and hidden, like the seed of the silk that first made that correction of the ascent of Malchut to Bina in his own Partzuf, to emanate YESHSUT to that extent. Therefore, AA was established with only KH in his Rosh, and his Bina departed from the Rosh into the degree of Guf. From that Bina, the Partzufim AVI and YESHSUT were made. Upper AVI were established from her GAR, and YESHSUT were established from her VAK.

For this reason, AVI always remained in the Rosh, even though they are only Hassadim, since the GAR de Bina do not receive Hochma even when they are at the Rosh. And therefore, they do not feel any difference when they are outside the Rosh. YESHSUT, however, ZAT de Bina de AA, whose conduct is to receive Hochma, were diminished from reception of Hochma due to the exit of Bina de AA into the Guf, and are therefore regarded as Guf without a Rosh.

This is why Asher is Rosh that came out of Resheet. The word Asher, whose order of letters is opposite from the combination Rosh, indicates that it was in the Rosh of AA, but came out of it, meaning, YESHSUT, Bina de AA, who came out from Rosh to Guf. For this reason, the letters Asher are like Rosh, and the reason why the order is inverted is because of its exit from the Rosh of Beresheet, the Rosh of AA.

7) Once the point and the palace were established as one, Beresheet, AA, includes a high beginning for the light of Hochma. YESHSUT is called Asher, indicating a Rosh that emerged from Resheet after YESHSUT was established in the point and in the palace as one, in the ascent of the point, Malchut, to Bina, the palace, when only KH remained in AA, and Bina and TM de Rosh de AA came out of the degree of Rosh to below the Rosh. Also, only KH remained in YESHSUT, and his Bina and TM descended to the degree below them, to ZON.

When that diminution took place, a high beginning for disclosure of Hochma to the lower ones was included in AA. That is, were it not for that diminution, the Mochin de Hochma would not have reached ZON and the souls of the righteous. Afterwards the appearance of that palace changed and it was called “a house.”

Commentary: During the diminution, when the point and palace were established as one, the palace was only in light of Hassadim, without Hochma—a Guf without a Rosh—for the point entered the light of the palace and the light became Avir, which is light of Hassadim. At the time of Gadlut, the Yod exits the Avir by raising MAN from the good deeds of the righteous, and the palace returns to being light. Then it is considered that the color of Hassadim of the palace had changed and regained the color of Hochma. Then the name of the palace also change to be called a “house,” since when there is light of Hochma in the palace, it is called a “house.”

When the point is in the Avir, the light is hidden and is not seen at all. And when the illumination expands to be disclosed, a point comes out of that Avir, and what remains after the elicitation of the point is light. And once that point has come out of that light, the light clothed in the upper palace in four colors, HB TM, and then it is a house. And it is said about it, “In wisdom [Hochma] shall a house be built,” for when the Yod comes out of the Avir and returns to being light, the name of the palace is changed into being called a “house.”

However, this is after the clothing of Hochma in Hassadim, a clothing with which the four colors HB TM expand. This will be called below, “expansion for settling the house.” However, here there was still no clothing of Hochma in Hassadim, but only light of Hochma without Hassadim. It follows that the color of Hassadim only changed to the color of Hochma, and for this reason it is considered that the light is hidden and does not illuminate because the light of Hochma cannot illuminate without a clothing of light of Hassadim.

This is why the exit of the Yod from the Avir and the disclosure of the light of Hochma is called “expansion of the correction of the house,” to discern that there is still no expansion for settling of the house here yet, for as long as the light is hidden, there is no settlement in the house, in which to live. Rather, it is the first correction, as it is impossible to obtain GAR without this correction. This is why it is referred to as only correction of the house, and not the settling of the house.

This is why it was said that the appearance of that palace had changed and it was called “a house.” That is, the color of Hassadim in the palace changed into the color of Hochma, and it is called “a house.” And the upper point, Partzuf AA, is called Rosh, and they are included in one another in the form of Resheet, meaning although the color of Hassadim had changed into light of Hochma, the house still cannot stand in itself as settling of the house, for lack of clothing in light of Hassadim. It is therefore considered that the house is still included in AA, who is called a Rosh, and the combination Bet–Rosh together was made on it, meaning the letters of Beresheet. This indicates that the house still does not illuminate by itself, but is still included in the illumination of AA.

That illumination is called Mochin de VAK because when the Yod was in the light of the palace, the palace was in the form of Avir, Hassadim without Hochma, which is called VAK without a Rosh. And now that the Yod departed the Avir of the palace and the palace returned to being light of Hochma, GAR, it is regarded as only Mochin de VAK, for although there are Mochin, he is still like VAK without GAR due to the absence of Hassadim, for the light of Hochma cannot illuminate without clothing in light of Hassadim.

Bet Rosh are included in one another in Beresheet as long as they are as one, as long as there is no settling of the house, when there is still no clothing of Hochma in Hassadim, which reveals four colors in the house, HB TM, which are Mochin de GAR. But prior to that, it is considered merely Mochin de VAK because the Hochma does not illuminate without clothing in Hassadim.

Once he is sown for the correction of the settling, he is called a hidden and concealed God. Commentary: When the Yod entered the light and became Avir, the degree was divided into two halves. KH alone remained in the degree, and Bina and TM fell to the degree below it. YESHSUT is called Elokim. It follows that once he remained at half the degree, it is considered that two letters MI de Elokim remained in the degree of YESHSUT, the three letters ELEH fell from the degree of YESHSUT to the degree below it, and the name Elokim completely disappeared from them.

But afterwards the point departed from the Avir of the palace and the palace returned to being light of Hochma. It is so because a superior illumination is drawn from AB SAG de AK through the MAN of the righteous, which takes Malchut out of the place of Bina, and returns her to her place as before. At that time the three Kelim Bina and ZON, called ELEH, reunite with MI that remained in YESHSUT, and then the name Elokim reappears in YESHSUT as before. However, it is considered that the name Elokim is hidden and concealed in YESHSUT due to the lack of clothing in Hassadim.

Once he was sown for the correction of the settling, he was called “a hidden and concealed God.” That is, although there is still no expansion of the settling there, which is Mochin de GAR that illuminate, still, because there was a correction that qualifies the expansion of the settlement—through the exit of the Yod from Avir, elevating ELEH back to YESHSUT—the name Elokim was completed in them. However, it is considered a hidden and concealed God, as long as there is no expansion for the settlement of the house there yet.

8) The brightness is hidden and concealed before the sons come into him to beget and the house stands in the expansion of the correction of the holy seed. As long as she did not conceive and the expansion of settling the house did not expand, he is still not called Elokim. Rather, he is all still Beresheet. That is, before the four corrections expand, he is not called Elokim because he is not illuminating perfectly. It is considered that everything is still included in AA, who is called Resheet.

There are four corrections here: first Ibur [conception], Mochin de VAK, second Ibur, and Mochin de GAR. This is their order: 1) Before the sons come into him to beget, it is the first Ibur, the entrance of the Yod into the light, which became Avir, at which time the VAK of the degree exit. 2) The house stands in the expansion of the correction of a holy seed, the correction of the exit of the Yod from Avir, which is called Mochin de VAK. 3) As long as she did not conceive, it is the second Ibur of ZON, as they are attached to the letters ELEH from Katnut. When the Yod departed from Avir and ELEH rose from ZON, the ZON rise with them to YESHSUT, and this is considered the second Ibur. 4) The expansion of settling in the house did not expand, meaning the expansion of Mochin de GAR, at which time it was considered settling in the house.

This is why it was said, “The brightness is hidden and concealed: 1) before the sons came into to him to beget, 2) the house stands in the expansion of the correction of a holy seed, 3) as long as she did not conceive, and 4) the expansion of settling in the house did not expand.

Before YESHSUT went through these four corrections one at a time, YESHSUT was not called Elokim. Rather, he was all still Beresheet, AA. And the reason why in the second correction he is called Elokim is that he is hidden and concealed there, and does not illuminate at all. But at the end of those four corrections, he is called Elokim, illuminating the entire Mochin to the ZON.

When the four corrections were completed and he was established in the name Elokim, he emitted these offspring from that seed that was sown in him. That is, once YESHSUT went through the four corrections—Ibur for VAK, Mochin de VAK, a second Ibur for VAK de Gadlut, and Mochin de GAR de Gadlut—the name Elokim illuminates in full in YESHSUT, and emanates the Mochin to the sons, ZON, who rose to him in the two conceptions, for the Mochin de ZON are the seed that was sown in YESHSUT.

Who is that seed in YESHSUT? He is those carved letters, the Torah, ZA, who is called Torah, emerging from that same point, which is AA, for while being in conceptions in YESHSUT, he receives Mochin de Hochma from AA.

9) The upper point, AA, sowed three points within the palace, YESHSUT: Holam, Shuruk, and Hirik. Holam is the color Hassadim, a point, and a palace as one. Shuruk is the color Hochma, a hidden light. Hirik is dressed in the glory of Hassadim, coming out on Masach de ZON, clothing the color Hochma in the color of Hassadim one within the other, and both illuminate in full.

Explanation: You find that there are three sowings here, for each concealment that is done in the light is regarded as sowing.

1. The first sowing is when YESHSUT come out of Rosh de AA, in Asher, a Rosh that departed from Resheet and was established in a point and a palace as one. The GAR of lights disappeared from them and they remained in VAK without a Rosh. At that time their three letters ELEH fell to the degree of ZON, and YESHSUT remained with only two Kelim GE, the letters MI.
2. The second sowing is when the color of that palace changed from the color Hassadim to the color Hochma because the point that was in the place of Bina returned to the place of the Peh, and the three Kelim Bina and TM, ELEH, rose and united with YESHSUT, and could rise to Rosh AA to receive the color Hochma. However, they became a hidden brightness due to lack of Hassadim.
3. The third sowing is after YESHSUT raised their three Kelim ELEH. ZON rose along with them because the upper one who descends to the lower one becomes exactly like it. And because the Kelim ELEH of YESHSUT fell to the place of ZON, they became attached to ZON as a single degree. Therefore, now that YESHSUT raised ELEH back to their degree, ZON were pulled along with them to the degree of YESHSUT. Thus, it is considered that YESHSUT, Tevuna, was conceived with the ZON, since they came into her like a fetus placed in its mother’s entrails, eating what its mother eats. That is, they receive there from all the lights that are in Tevuna, as though they truly were from Tevuna herself. And regarding YESHSUT, the coming of ZON into them is regarded as sowing because they are a lower Behina than they, and they are made more turbid to an extent, due to their Hitkalelut with them.

Those three sowings are called Holam, Shuruk, and Hirik. The first sowing is Holam, Asher, a Rosh that departed from Resheet. The second sowing is Shuruk, when the color of that palace had changed from the color of the light of Hassadim to the color of the light of Hochma, becoming a concealed brightness. The third sowing is Hirik, into which the ZON rose with their letters ELEH, and the Tevuna was diminished because she was impregnated with ZON.

The letters are Kelim, and the point of Holam stands above the letters. At the exit of Bina from Rosh de AA to VAK, there is light of GAR de YESHSUT that remains inside Rosh de AA and does not clothe inside the Kelim de YESHSUT. This is similar to the point of Holam, which is not inside the letters but above them. This is why this sowing is called Holam.

The point of Shuruk, Melafom, is Vav and a point within it []. The point is clothed inside the letters, which are Kelim. Likewise, when YESHSUT brought the letters ELEH back to them and rose to Rosh de AA, the light of GAR de AA came into their Kelim once more, like the point of Shuruk that is clothed inside the letters. This is why this sowing is called Shuruk.

The point of Hirik stands below the letters, which are the Kelim. Also, that diminution, which YESHSUT obtain because of the ZON that connected to them, is not from the degree of their own Kelim, but from a degree below their Kelim, which are the ZON below them, like the point of Hirik that stands below the letters. This is why this sowing is called Hirik.

That upper point, AA, is a seed inside that palace, Bina, the three points—Holam, Shuruk, Hirik. They were included in one another and became one, a voice that comes out of the bonding of three points together.

Commentary: After the point, AA, sowed three sowings—Holam, Shuruk, Hirik—in YESHSUT, called a “palace,” YESHSUT were considered Elokim, hidden and concealed. When the level of Hassadim came out on Masach de Hirik—who is a Masach of Behina Aleph in ZON, who mates with the upper light and the level of NR, which is the level of Hassadim, comes out on it—the light of Hochma clothed in a garment of honor that illuminated, created ELEH, and they were completed in the name Elokim. This is because the level of Hassadim became a garment of honor for the light of Hochma, and then MI, which is the Holam, connected with the letters ELEH that rose and connected to her at the point of Shuruk, and the name Elokim appeared through a garment of honor of Hassadim that emerged through the Masach de Hirik. It is now considered that all three sowings were complemented together through the Masach de Hirik, through the level of Hassadim that emerged through it.

The level of Hassadim complemented all of them, and they were all connected by it, included in one another as one Behina, for in the absence of one of them, that wholeness would have been denied. Now, however, they have all four colors HB HG, since HB came out through MI ELEH, which are Holam Shuruk, and HG through the Masach in Hirik. They complement one another and became one voice.

Also, ZA is called a “voice,” which is the Hirik on which the level of Hassadim came out, connected MI ELEH in the holy name Elokim, and the lower one, who complements the upper one, is rewarded with the same measure of Mochin that it complemented to the upper one. It follows that on all of those four colors HB HG that emerged through completion of the three sowings, Holam, Shuruk, Hirik, ZA was rewarded with them because they came out only through him.

This is why it was said, “And they became one,” a voice that comes out of connecting three points together, since Holam, Shuruk, Hirik, all bonded in the Mochin of ZA and were born and emerged from YESHSUT outward, coming to his place in those Mochin, HB HG, which bonded in him in a single bonding.

When the voice came out, his mate went out with him. She includes all the letters, as it is written, “The heaven,” which are a voice and his mate.

Commentary: The meaning of male and female is that the light is ascribed to the male, and the Kelim, the letters, to the female. This is why the Nukva is called Et [the], indicating that all the letters from Aleph to Tav are included in her. Hence, when ZA came out and was born from Bina, arriving at his place, Nukva—who includes all the Kelim, called “letters”—went out with him, as it is written, “The heaven,” where “heaven” is ZA, called a “voice,” and “the” is the name of the Nukva. Thus, the voice and his mate, who are ZON, came out.

The voice, heaven, is the last name EKYEH, since EKYEH Asher EKYEH [I will be that which I will be] are HBD. The first EKYEH is Hochma, Asher is Bina, and the last EKYEH is Daat. The Sefira Daat is ZON in Mochin de Bina, since because the whole essence of Mochin de YESHSUT is to complement the holy name Elokim, it is through the Hirik in ZON, which rose with the letters ELEH, meaning through the level of Hassadim and Gevurot that emerged there on his Masach. Hence, ZON necessarily leaves his Behina there even after his exit and birth into his place, for were it not for his garment of Hassadim, the name Elokim would not be completed there.

The ZON that he left in YESHSUT, to be the level of HG there, to always clothe the light of Hochma with his illuminating garment, is called “the Sefira Daat.” Thus, the Sefira Daat is ZA himself, who stayed, to illuminate in YESHSUT. But since the Nukva is always included in the Guf of ZA, there are two Behinot in Daat: right and left. The right is called Hassadim, the male in Daat. The left is called Gevurot, his Nukva. However, both are considered ZA himself, hence the voice, heaven, is the last name EKYEH, the Daat in Bina. But must not be interpreted as actual ZON, since the name EKYEH is only in Bina, and not in ZA, but applies to Daat.

The last EKYEH, the brightness, includes all the letters and colors in this manner. Colors are HB TM, and letters are Kelim. The last EKYEH, ZA, heaven, light of Hassadim, comes out and clothes Hochma, and MI ELEH unite in the name Elokim. Thus, his brightness includes all the letters, which are the Kelim, and all the colors, which are the lights, since they came out only through the Masach de Hirik in him, for all the sowings of Holam, Shuruk, Hirik are included in ZA. This is why that voice includes all of them.

10) Thus far is “The Lord our God the Lord.” These three degrees correspond to the upper secret, “In the beginning God created,” since “The Lord Our God the Lord” are HBD. “The Lord” is Hochma, “Our God” is Bina, and “The Lord” is Daat. Also, “In the beginning God created” and “I will be that which I will be” are also HBD.

All that is clarified thus far is “The Lord our God the Lord.” Those three degrees, which are three degrees in the three names HBD, correspond to “In the beginning God created.” “In the beginning” is the first “I will be,” Hochma. “[God] created” is “that which,” which came out of the Rosh, as well as his return to the Rosh in a hidden brightness, which is Bina, Elokim, hidden and concealed, for He is deep and hidden in his name and cannot be revealed without Hassadim. And the revealed Elokim is the last “I will be,” Daat.

This is so because once the level of HG emerged on Masach de ZON and the Hochma clothed in Hassadim, MI conjoined with ELEH, and the name Elokim was completed, since the disclosure of the name Elokim came only in the last EKYEH [I will be], which is Daat and ZON. Thus, “In the beginning God created” are also HBD, like “I will be that which I will be,” and like “The Lord our God the Lord.”

The word Beresheet [In the beginning] is the primordial one. Hochma is called Resheet [beginning]. “Created” indicates a hidden secret, so that everything will expand from there, since “created” indicates concealment and diminution. It is the sowing of Holam, Shuruk, Hirik, for everything expands and persists through that sowing. The name Elokim is to keep everything below, since by connecting MI ELEH to complement the name Elokim through clothing of Hassadim that illuminate in Daat, everyone exists from him, meaning HB and ZON below.

“The heaven” indicates male and female as one. It is forbidden to separate them. ZA is called “heaven,” Nukva is called Et [the], and it follows that “The heaven” indicates the male and female together. This is why the Nukva is implied in ZA, as well, to show that it is forbidden to separate them, but to unite them as one, which are voice and speech, HaVaYaH ADNI, and the voice and speech are unified as one.

11) When Et [the] takes all the letters, she is the inclusion of all the letters, Rosh and Sof. Nukva is called Et when she takes all the letters because the letters are Kelim, and the Kelim are included only in the Nukva. She is the inclusion from Rosh [beginning] Aleph, to Sof [end] Tav. This is why the Nukva is called Et [Aleph–Tav].

Afterwards, the letter Hey joins the Et to connect the 22 letters with the Hey, since once they have already mingled with all the letters of ZAT, the first Hey from Ima joins her, and then she is fit for a Zivug with ZA. At that time she is called Atah [“you,” Aleph–Tav–Hey], as it is written, “You revive them all,” for by her Zivug with ZA, she can revive all her hosts in the three worlds BYA and bestow upon them all that they need.

Et is ADNI. “The heaven” is HaVaYaH, who is the upper one of the name ADNI, since ZA is called “heaven,” and is called “voice.” He is HaVaYaH, and his Nukva, Et, is called “speech,” and she is ADNI.

12) “And the earth” indicates the correction of male and female in regard to “And the Lord.” It is all one because as the heaven in the words, “The heaven,” include male and female, the Nukva, earth, consists of male and female. This is implied in the word “And the,” for Et [the], the Nukva, is Vav, the male in the Nukva.

The difference between the heaven, the upper ZA, voice, and the lower ZA, included in the letter Vav in the word “And the,” is why he brings the matter of “And the Lord,” that the Vav is to include His courthouse, the Nukva, who is included with Him together. It is so because wherever it is said, “And the Lord,” it means He and His courthouse. Likewise, ZA that is included in Nukva here in the letter Vav in the word, “And the,” is included in His courthouse, the Nukva.

This is so because ZON divide into two Partzufim, as it is written, “And I am a smooth man.” From the Chazeh and above, they are called Israel and Leah, and from the Chazeh and below they are called Jacob and Rachel. Hence, “The heaven” are the upper male and female, called Israel and Leah, from Chazeh de ZON and above, and “And the earth” are the bottom male and Nukva, who are called Jacob and Rachel, below ZA.

He calls the Nukva of “The heaven” by the name ADNI, which is the name of the small Rachel, since it is about Mochin de Gadlut de ZON. This is so because only during the Gadlut are ZON called “voice” and “speech,” for then the ZON are PBP [face-to-face] on the same level, for the small Nukva, Rachel, ascends to the Nukva of the great Nukva, Leah, and clothes her. This is why at that time Nukva is named after the small Nukva, ADNI, for then the small Nukva has grown to the level of the great Nukva, and at that time her name is ADNI, the unification of the name HaVaYaHADNI, voice and speech as one.

The earth is the name Elokim, like the upper one, who is fit to produce fruit and offspring. The Nukva is called “earth” only when Ima lends her clothes to her daughter and was established like the upper one, with Mochin of Elokim, which is Bina, in a lower unification. At that time, what was dry became a land that bears fruit and offspring.

That name is included in three places, and from there the wholeness of the name Elokim is clarified by connecting in three places:

1. MI, Asher, which came out of Resheet, since her place was at Rosh AA and emerged to the place of his Guf.
2. The letters ELEH, her AHP, which fell to ZON and acquired a new place once more, then returned to their place in Gadlut.
3. After the return of the letters ELEH with ZON to her degree she receives the level HG, which comes out on Masach de ZON that are attached to their ELEH. At that time the light of Hochma dresses in Hassadim, MI connects to the letters ELEH, and the name Elokim is completed. The name Elokim appears only by collecting three places, since from there the name Elokim has many combinations, as there are 120 combinations of Elokim, according to the change of the governance of three places.

Thus far is the meaning of the concealment in concealments that carved, built, and sustained in a hidden way, in one verse.

Commentary: Carved, built, and sustained are three places. “Carved” is the point of Holam that took out the Bina from Rosh to VAK, by which her letters ELEH fell to ZON. It is considered that a carving and deficiency were made in her because she lost the letters ELEH.

“Built” refers to the return of the letters ELEH to her, and its return to Rosh AA, the place of Hochma. This is considered a complete structure of her ten Sefirot in terms of the Kelim, for now she obtained the letters ELEH and her ten Sefirot were completed in terms of the Kelim. Also, she rose to the place of Hochma, although she still has no existence there to receive the Hochma from AA due to lack of Hassadim. Thus, she needs sustenance.

This is the meaning of “Sustained,” since in the Zivug on Masach de Hirik, when she obtained a clothing of Hassadim, the light of Hochma clothed inside the Hassadim, and her Mochin existed in the four colors HBD.

All of that is in a hidden manner, in the three sowings, Holam, Shuruk, Hirik, implied in the verse, “And the educated will shine as the brightness of the firmament.”

13) Beresheet has the letters Bet–Reish–Aleph Shin–Yod–Tav (6). “From the end of the heaven to the end of the heaven” there is VAK that expand from the upper one, since Beresheet is AA, the letters Bet–Reish–Aleph Shin–Yod–Tav, to indicate that AA is the root of VAK de ZA. ZA is called “heaven.” “From the end of the heaven to the end of the heaven” includes all the Sefirot in ZA, all of his VAK, all of which he took from the upper VAK that extend from the upper AA in the expansion of “created.”

Commentary: Through Asher [that which] that emerged from the Rosh of Beresheet—which is expansion of “created,” which is a hidden brightness that includes Holam, Shuruk, and Hirik—ZA obtained upper VAK from AA, VAK de Hochma in voice and speech.

Out of the first point, AA, he created an expansion of one point above. Because AA took Bina out, he created an expansion of one point above. By taking it out, a point entered the light of Bina and became Avir. This is “created.” By that, an expansion of the point from the Avir and her return to the light were created, as all the Mochin de ZON are from here. Thus, out of the first point, which is AA, he created an expansion of the point from Avir, from which comes the VAK de ZA, implied in Beresheet, Bet–Reish–Aleph Shin–Yod–Tav.

And regarding what was said, one point above, The Book of Zohar implies two points that exist in the Masach of upper AVI, which are called Man’ula [lock] and Miftacha [key]. The expansion of the Yod from Avir is only on one of those points, the Miftacha, but the point of Man’ula remains in upper AVI and does not come out of the Avir of upper AVI.

Here the name of 42 letters was carved. Commentary: The carving of the name 42 is three hands of Ima that were renewed by AA taking Bina outside, which are the letters ELEH of Ima, regarded as HGT de Ima, which are called hands. It is so because with these hands she raises the ZON to her. By exiting the Rosh, her ELEH fell to ZON, hence while raising the letters ELEH back to her, the ZON are also drawn with them to the Rosh. They are like hands that raise the ZON from their lowly place to her own place.

Three times 14 is 42 in Gematria. This is the meaning of the name Mem–Bet [42] being called “the elevating name.” Yet, the name Mem–Bet itself is from the Chazeh of AA and above, where there are three Partzufim, Atik, AA, and AVI. Those are:

• Simple HaVaYaH, four letters, Partzuf Keter, which is Atik, Keter of MA.
• HaVaYaH filled with Yod, the letters of Partzuf Hochma, which is AA, AB of MA.
• HaVaYaH filled with the filling of 28 letters, Partzuf Bina, which is AVI, SAG of MA.
• Dalet, Yod, and 28 letters of the 42 letters together. And since ZA ascends to Bina, he obtains there GAR from Chazeh of AA and above, which are three Partzufim KHB, which are 42 letters.

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

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

1) When the King wished to emanate and create the worlds, the harsh spark carved a carving in the upper light. It carved a carving—the departure and restriction of the light, which leaves a place vacant and empty of light. It is regarded as carving because prior to creation, “The upper light had filled the whole of reality.” And when He wished to create the worlds, He made a carving in the upper light, which restricted and ejected the light from around the Malchut. With that carving, a place was made for all the worlds, a spark, a spark of fire, Kashiut [hardness], the force of harsh Din in the Kli of Malchut for which the light from around Malchut was restricted and departed.

When the lights wish to come out and be revealed, that spark, in which there is the power of the Dinim, which are called “colors,” struck the expansion of the upper light, and the expansion was pushed back. Out of the pressure and the beating, those fine lights come out and sound as one, along with the expansion of the upper light. Those fine lights are called Ohr Hozer [reflected light], and the expansion of the upper light is called Ohr Yashar [direct light]. Then that spark disclosed colors in them, a change of degrees, and they were all painted together, both the Ohr Hozer and the Ohr Yashar, in four colors—red, white, green, and black. These are the four degrees, Hochma, Bina, Tifferet, and Malchut.

That spark ascends in an illumination from below upward, which is called Rosh, and descends in an inversion of the illumination to illuminate from above downward, called Guf. That spark is called “the harsh spark.” That spark corrected and struck all the plantations of the illuminations, and tells each one, “Grow!” That is, out of its beating in the expansion of the upper light, as mentioned, all the levels of all the degrees in the worlds come out and he measures the size of each and every degree.

The harsh spark is a spark that beats on the expansion of the upper light, raises Ohr Hozer and clothes it. All the degrees are born and emerge from that beating, and it is about the power of Tzimtzum in the Kli of Malchut, not to receive the upper light. This was also established later, in the hard Masach, called “fountain.” However, here it is about the beginning of the emergence of the harsh spark from Ein Sof, which was not yet established with a Masach. Rather, it is the force of the Din that caused the restriction of the light from the Kli of Malchut.

The harsh spark came out and was made inside the most hidden of all that are hidden—from Ein Sof, the last Behina of Ein Sof, Malchut de Ein Sof, a form that is considered raw. That is, the form of the Din was still amorphous, completely indistinguishable. The harsh spark was upright and pressed into a circle, meaning at the center of the circle, which is like a ring. It was neither white, nor black, and neither red, nor green.

Explanation: “Before the emanations were emanated and the creatures were created, the upper simple light had filled the whole reality. And there was no vacancy” for the existence of the emanated and the created. “And there was no such part as Rosh or Sof, but all was simple light, equal in one similitude, and it is called “the light of Ein Sof.” And when upon His simple will came the desire to create the worlds and emanate the emanations,” the harsh spark came out, the force of Din that was disclosed in Malchut, emerging from Ein Sof, and carved a carving in the upper light. Thus, the light was restricted and departed from within the Kli of Malchut and around her. That departure of light is called “carving the upper light,” for a space devoid of light was made there. And in that empty space, all the worlds and all that is in them subsequently emerged.

And since the harsh spark, the force of Din, emerged and has just been formed in the last Behina of Ein Sof, it was still unable to disclose any Din in it, but only a root from which all the Dinim in the worlds later expanded and came about. But in itself, it was in a raw, amorphous form, since no form of Din was as yet apparent in it. Similarly, the restricted place, the vacant space, from which the light departed, was also in one similitude, for no form of Din was apparent there at all, and this is called “a round form.” The force of Din was pinned at the center of the circle, in the middle point, where it is like an axis around which all the worlds revolve, to mitigate her and correct her.

Likewise, there were no colors in the space, since the colors are considered Dinim that induce changes in the degrees, and no Din was apparent there yet. The Zohar says, “Neither white,” since white indicates light of Hochma, in which there are no colors and Dinim. And since the light departed and was restricted from there, then there is no white there. But since the light departed, there is another color there—black—indicating absence of light. But he says that there is no black there either, “Nor red,” the color of Bina, “Or green,” the color of Tifferet.

When he measured the level, he made colors illuminate into the space and the carving, since after the Tzimtzum and the carving, a line of light extended its expansion from the light of Ein Sof into the place of the vacant space. The upper Rosh of the expansion extends from Ein Sof himself and touches it, and the end of the expansion was in the place of the harsh spark that stands in the middle point, at the center of the circle. It is so because the harsh spark detains the upper light from passing through it, hence the light ended there.

The expansion of that line of light contains within it four colors: Hochma, Bina, Tifferet, and Malchut. They illuminate inside the restricted place, as it was said that he measured the level, made colors illuminate into the space and the carving, for during the expansion of the line of light, the colors to illuminate to the place were made. But prior to that, there were no colors at all in the restricted place.

Know that there are two actions in the harsh spark: 1) The Zivug de Hakaa from which all the degrees extend. This operation is in Malchut de Rosh, who raises Ohr Hozer from below upward, eliciting ten Sefirot de Rosh, and inverts to illuminate from it and below, eliciting ten Sefirot de Guf. 2) The act of the end of every degree. It is so because when the ten Sefirot de Guf of the degree expand from above downward, from Keter to Malchut, the light cannot be received in Malchut de Guf due to the harsh spark that is there, which detains the light and does not let it spread there, hence the illumination ends.

The harsh spark comes out of Ein Sof to extend crowns and Mochin to all the degrees, for all the Mochin are drawn through a Zivug de Hakaa of the harsh spark. This act of the spark is to lead the Malchut, who is called “the great sea,” so she does not exceed her measure outwards, that is, so she does not receive the upper light into her from the place of the Masach below, of which it is written, “Thus far shall you come, but no further.” That is, the light will come up to the boundary on the Masach and will not spread further, like the sand that limits and ends the waters of the sea, repelling the waves back. For this reason, Malchut of the Rosh is called “mating Malchut,” and Malchut of the Guf is called “ending Malchut.”

You should also know that the expansion of the line of light is Partzuf AK, Keter to the four worlds ABYA. And because there are necessarily four levels one below the other in each expansion—AB, SAG, MA, and BON—that line includes the five Partzufim of AK, as well.

A fountain appeared within the harsh spark, from which the colors below were painted. A fountain is a Masach that was established inside the Malchut, to raise Ohr Hozer, since the Bitush [beating], Zivug de Hakaa with the upper light, an unceasing Zivug, became the Masach, like a fountain endlessly flowing with Ohr Hozer. Colors mean Dinim. Painted means disclosure of the Dinim. Below means in the Sefirot of the Guf.

It is so because the illumination of Ohr Hozer illuminates from below upward and from above downward. Its illumination from below upward is called Rosh, and the colors are not revealed yet in the illumination of the Rosh. Rather, the four colors are evident only in its illumination from above downward, called Guf. This is why it was said that the colors were painted below, meaning the Dinim were disclosed in an illumination from above downward, and not in an illumination from below upward.

The Dinim could not appear from below upward because upper and lower are always cause and consequence, where the lower is caused by the upper. And since the harsh spark is below, in Malchut of the Rosh, illuminating from below upward, the cause—the upper nine Sefirot—are not affected whatsoever by the deficiencies of its consequence—Malchut.

But the Guf is caused by the Zivug de Hakaa of the harsh spark, and the harsh spark is the reason for it. Hence, the Dinim of the harsh spark appear in it, since all the force of the Dinim in the cause appear in its consequence. From this you know that every Aviut and deficiency can operate only from the place of its emergence downward, and not at all from the place of its emergence upward.

2) The most hidden of all that are hidden, from Ein Sof, Malchut de AK, emanated two Partzufim. He fissured and did not fissure, and his Avir is not known at all. One Partzuf is considered a fissure, an emergence of half a degree, VAK with deficiency of GAR, and the other is not a fissure, an emergence of a whole degree. His Avir is the level of Ruach, which is VAK with absence of GAR, unknown, for there is no Zivug for extension of GAR there. “Known” means a Zivug for extension of GAR.

Explanation: The Zohar begins to elucidate how the five Partzufim of Atzilut came out of Malchut de AK. It explains how Malchut de AK emanated Partzuf Keter de Atzilut, called Partzuf Atik, and Nukva de Atik, for Nukva de Atzilut emerged from her as a fissure, and the male of Atik emerged from her not as a fissure. That fissuring is the association of Midat ha Din [quality of judgment] with Midat ha Rachamim [quality of mercy], called Tzimtzum Bet de AK.

It is as we learn—in the beginning, He contemplated creating the world with Midat ha Din, referring to Malchut de AK, from whose Zivug emerged Partzuf AK, which is Midat ha Din. He saw that the world could not persist, so he brought Midat ha Rachamim and associated it with Midat ha Din. He saw that the worlds could not exist, so He raised Midat ha Din, Malchut de AK, to Bina de AK, Midat ha Rachamim, the mating Malchut, who stood at the end of the Sefirot de Rosh. She rose to the place of Bina de Rosh, and made a Zivug de Hakaa there with the upper light.

It follows that her Ohr Hozer, which rises from below upward, clothed only the two Sefirot KH, and the three Sefirot—Bina and ZON de Rosh—descended from the Rosh and fell into the Guf. And the ending Malchut, who stood below all the Sefirot of the Guf, rose and stood in Bina de Guf, at half the Sefira Tifferet, at the point of Chazeh, since Tifferet is considered Bina de Guf, ending the Partzuf at the place of the point of Chazeh. And Bina and ZON de Guf could not receive any light because they were below the ending Malchut and completely departed from Atzilut.

Because of Malchut’s ascent to the place of Bina, each degree was divided in two. Half of it stayed in the degree, its bottom half came out and descended to the degree below it, the half degree of the Rosh descended into a Guf, and the half degree of the Guf descended below Atzilut. It is therefore considered that each Partzuf that emerges through the association of Midat ha Rachamim with Din, emerges in a division of the degree into two halves.

When Malchut de AK emanated Atik de Atzilut, she emanated the male of Atik undivided, without the association of Midat ha Rachamim, and Atik came out in a complete degree, undivided into two halves. She emanated the Nukva de Atik with association of Midat ha Din with Rachamim, and she emerged divided in the degree—only KH in the Rosh, and KH in the Guf, while Bina, Tifferet, and Malchut de Rosh fell into a Guf, and Bina, Tifferet, and Malchut de Guf fell below the Sium of the whole degree of Atzilut. This is because a new Sium was made for the upper light: the place of Chazeh de Guf, where it is half of Bina de Guf. That new Sium is called Parsa.

The reason why Partzuf Atik and his Nukva include two Behinot together is to have a median between the Partzufim of AK, who emerged undivided, and the Partzufim of the four worlds ABYA, who emerged divided. The male of Atik, who has equivalence with AK, takes from AK, and gives to his Nukva. And the Nukva de Atik, who has equivalence with the Partzufim ABYA, gives to ABYA.

The most hidden of all that is hidden, Malchut de AK, emanated one Partzuf, Atik de Atzilut, as both divided and undivided. The male of Atik is considered undivided, and the Nukva de Atik is considered divided. He put the divided, Nukva de Atik, before the undivided, male of Atik, since the Nukva de Atik preceded the male of Atik because the Nukva was emanated and came out in GAR de Nekudim, and the male came out in the world of Atzilut.

His Avir, the level of Ruach, which is VAK deficient of GAR, is unknown because there is no Zivug there for extension of GAR. The five levels are NRNHY. The level of Ruach is called Avir. It is considered divided because there are only two Sefirot there, KH, and can receive two lights NR, lacking the three lights Neshama, Haya, Yechida, due to the absence of the three Kelim, Bina, Tifferet, and Malchut, as is known in the inverse relation between lights and Kelim, for in the Kelim the upper ones grow first, and in the lights the lower ones enter first. This is why it was said that the level of Avir de Atik, considered a division of Atik, his Nukva, is hidden because he has no Zivug to extend the three lights Neshama, Haya, Yechida, for the Zivug is called Daat [knowledge] as it is written, “And Adam knew his wife, Eve.”

Finally, out of the beating of the division in Atik, which is the Nukva in Atik, a high and hidden point illuminated—Partzuf AA de Atzilut. That Hakaa [beating] is a Zivug de Hakaa from which all the degrees are emanated and emerge. Indeed, a point is always the name of Malchut, and the reason why AA is called “a high point” is to indicate the difference and the innovation in him in regard to Nukva de Atik, that he has the Malchut that is mitigated in Midat ha Rachamim, which is about to become known, mate, and extend GAR.

That mitigated Malchut is called “a high point” because the Nukva de Atik is hidden, as it is established in a low point, as well, called Man’ula. Although she is considered a division—Malchut that is mitigated in Midat ha Rachamim, called Miftacha—she still has two points, the unmitigated Malchut, as well. This is why she is unknown. Thus, the whole innovation in regard to Nukva de Atik is in the upper point in it. This is why The Zohar calls it, “a high [or upper] point” in many places.

It is called “a hidden point,” unlike Malchut de AK, who is called “the most hidden of all that is hidden.” But Malchut in AA is called only “hidden,” for she is above the point that is completely hidden, and this is why the point is called “beginning,” which means the first utterance among all the utterances.

The word Beresheet [genesis/in the beginning] implies Partzuf AA de Atzilut, who is called Resheet [beginning/primary] because he is the first Partzuf from whom all the Mochin in the worlds are dispensed. But no Mochin comes to the worlds from the Partzufim above him, the Partzufim of AK and the male and female of Atik, since they are completely hidden, as there is no Zivug to bestow Mochin in them. This is so because the Partzufim AK, and male Atik, were established in the unmitigated Malchut de Midat ha Din, in which the world cannot exist. Even Nukva de Atik does not dispense Mochin, as it consists of the two points together, hence she is also hidden.

It follows that the first Partzuf to be seen is Partzuf AA, as it is established at the highest mitigated point alone, the Miftacha. This is why AA was created with the name Resheet. This is why The Zohar elaborated at length thus far, from the beginning of the Tzimtzum through the male and female of Atik de Atzilut, to show us that Partzuf AA is the carrier of the upper point, called Resheet, implied in the first word, Beresheet, in the Torah.

But all the Partzufim and worlds preceding him are not like that. They are hidden and do not dispense to the lower ones. This is why we will not find a single word about them in the Torah, for what we do not attain, we do not know by a name or a word, and the beginning of the root of attainment begins only in AA, who is known, although only as a root for attainment. This is why he is called Beresheet, and this is why he is necessarily the first word in the Torah, for Torah is considered attainment.

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

(înapoi la pagina ZOHAR CUPRINS – click)

ZOHAR VOLUMUL 2

LECH LEHA (Ieşi din ţara ta)

• Listen to Me, You Stubborn-Minded – (text) ENG
• What the World Stands On – (text) ENG
• And the Lord Said unto Abram – (text) ENG
• And They Went Forth with Them from Ur of the Chaldees – (text) ENG
• Go Forth to Correct Yourself – (text) ENG
• And I Will Make You a Great Nation – (text) ENG
• But From the Wicked Their Light Is Withheld – (text) ENG
• And I Will Make You a Great Nation – 2 – (text) ENG
• And Abram Went, as the Lord Had Spoken to Him – (text) ENG
• And Abram Took Sarai – (text) ENG
• And Abram Passed Through the Land – (text) ENG
• Three Degrees NRN – (text) ENG
• And Abram Went Down to Egypt – (text) ENG
• And It Came to Pass, When Abram Came to Egypt – (text) ENG
• The Creator Plays with the Souls of the Righteous – (text) ENG
• And the Lord Plagued Pharaoh – (text) ENG
• At Night My Soul Longs for You – (text) ENG
• Nefesh, Ruach, Neshama – (text) ENG
• And He Went on His Journeys – (text) ENG
• And There Was Strife between the Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle – (text) ENG
• And the Lord Said to Abram, After Lot Had Separated – (text) ENG
• Like an Apple Tree among the Trees of the Forest – (text) ENG
• And It Came To Pass in the Days of Amraphel – (text) ENG
• O God, Do Not Keep Silent – (text) ENG
• Melchizedek King of Salem – (text) ENG
• After These Things – (text) ENG
• The Word of the Lord Came Unto Abram in a Vision – (text) ENG
• Rabbi Hiya Went to See Rabbi Elazar – (text) ENG
• Bless the Lord, You His Angels – (text) ENG
• And Abram Said, “…What Will You Give Me?” – (text) ENG
• For Who Is God, Save the Lord? And Who Is a Rock, Save Our God? – (text) ENG
• The Vision of the Almighty—Only in a Vision – (text) ENG
• The Creator Makes Zivugim – (text) ENG
• Night and Midnight – (text) ENG
• A Small Hey and a Big Hey – (text) ENG
• Sayings for the Brit Milah [Circumcision] – (text) ENG

(înapoi la pagina ZOHAR CUPRINS – click)

(înapoi la pagina ZOHAR CUPRINS – click)

ZOHAR VOLUMUL 2

NOAH (Noe)

• Noah and the Ark – (text) ENG
• Go See the Works – (text) ENG
• Good Is a Man Who Is Gracious and Lends – (text) ENG
• Drink Water from Your Cistern – (text) ENG
• And the Earth Became Corrupt – (text) ENG
• Had He Not Sinned, He Would Not Have Begotten Offspring – (text) ENG
• And God Saw the Earth – (text) ENG
• The Lord Has Done What He Devised – (text) ENG
• For After Seven More Days – (text) ENG
• And Noah Begot Three Sons – (text) ENG
• The Din of Hell – (text) ENG
• The End of All Flesh – (text) ENG
• Shrill Your Voice, Poor of Anatot – (text) ENG
• That Jew – (text) ENG
• The Offering – (text) ENG
• I Lifted Up My Hands in Prayer – (text) ENG
• And I Bring a Flood of Water – (text) ENG
• I Said, “I Will Not See the Lord” – (text) ENG
• And I Bring the Flood of Water – (text) ENG
• And I Will Establish My Covenant – (text) ENG
• And He Healed the Ruined Altar of the Lord – (text) ENG
• Come You and All Your Household – (text) ENG
• The Earth Is the Lord’s, and All that Fills It – (text) ENG
• The Wicked Perish from the World – (text) ENG
• The Difference between Moses and the Rest of the World – (text) ENG
• And Noah Went into the Ark – (text) ENG
• And Lifted Up the Ark – (text) ENG
• And He Blotted Out the Universe that Was Upon the Face of the Ground – (text) ENG
• And God Remembered Noah – (text) ENG
• And Noah Built an Altar – (text) ENG
• And the Lord Smelled the Sweet Fragrance – (text) ENG
• And God Blessed Noah – (text) ENG
• And the Fear of You and the Dread of You – (text) ENG
• I Have Set My Bow in the Cloud – (text) ENG
• This Stone, which I Have Set Up as a Pillar – (text) ENG
• The Sons of Noah Who Came Out of the Ark Were… – (text) ENG
• These Three Sons of Noah – (text) ENG
• And Noah Began and Planted a Vineyard – (text) ENG
• Bat-Sheba and Uriah – (text) ENG
• He Was a Mighty Hunter before the Lord – (text) ENG
• And the House, While It Was Being Built – (text) ENG
• A City and a Tower – (text) ENG
• The Gate of the Inner Court – (text) ENG
• And the Lord said, “Behold, they are one people” – (text) ENG

(înapoi la pagina ZOHAR CUPRINS – click)

(înapoi la pagina ZOHAR CUPRINS – click)

ZOHAR VOLUMUL 2

BEREŞIT BET (La inceput 2)

• Seven Palaces in the Garden of Eden – (text) ENG
  • The First Palace, Yesod – (text) ENG
  • Second Palace, Hod – (text) ENG
  • Third Palace, Netzah – (text) ENG
  • Fourth Palace, Tifferet – (text) ENG
  • Fifth Palace, Gevura – (text) ENG
  • Sixth Palace, Hesed – (text) ENG
  • Seventh Palace, Bina – (text) ENG
• Seven Sections of the Upper and Lower Earth – (text) ENG
• Seven Sections of the Upper Earth – (text) ENG
  • First Section, Yesod – (text) ENG
  • Second Section, Hod – (text) ENG
  • Third Section, Netzah – (text) ENG
  • Fourth Section, Tifferet – (text) ENG
  • Fifth Section, Gevura – (text) ENG
  • Sixth Section, Hesed – (text) ENG
  • Seventh Section, Bina – (text) ENG
• Seven Palaces of the Upper Earth – (text) ENG
  • First Palace, Yesod – (text) ENG
  • Second Palace, Hod – (text) ENG
  • Third Palace, Netzah – (text) ENG
  • Fourth Palace, Tifferet – (text) ENG
  • Fifth Palace, Gevura – (text) ENG
  • Sixth Palace, Hesed – (text) ENG
  • Seventh Palace, Bina – (text) ENG
• Preface to the Seven Palaces – (text) ENG
• Seven Palaces of AVI de Beria – (text) ENG
  • First Palace, the Sapphire Tile, Yesod – (text) ENG
  • Second Palace, Hod – (text) ENG
  • Third Palace, Netzah – (text) ENG
  • Fourth Palace, Gevura – (text) ENG
  • Fifth Palace, Hesed – (text) ENG
  • Sixth Palace, Tifferet – (text) ENG
  • Seventh Palace, Holy of Holies – (text) ENG
• Let There Be Light – 2 – (text) ENG
• And There Was Evening and There Was Morning – (text) ENG
• Let There Be Light – 3 – (text) ENG
• Let There Be a Firmament – 2 – (text) ENG
• Let the Earth Put Forth Grass – (text) ENG
• Lights without Vav – (text) ENG
• Let the Waters Swarm – 2 – (text) ENG
• Let Us Make Man – (text) ENG
• And God Saw All that He Had Done – (text) ENG
• And the Heaven and the Earth Were Completed – (text) ENG
• And on the Seventh Day God Completed – (text) ENG
• Which God Has Created to Do – (text) ENG
• Sukkah [Hut] of Peace – (text) ENG
• And the Lord God Built the Rib – (text) ENG
• And the Lord God Formed the Man – (text) ENG
• Baal and Asherah – (text) ENG
• Reconciliation and Receiving Permission – (text) ENG
• One Who Sets Out on the Road – (text) ENG
• Voice and Speech – (text) ENG
• The Address of the LORD to my Lord – (text) ENG
• A Rising Flame – (text) ENG
• The World Was Divided into Forty-Five Colors and Kinds of Light – (text) ENG
• And They Heard the Voice of the Lord God Walking in the Garden – (text) ENG
• And the Children of Israel Were Stripped of Their Ornaments from Mount Horev – (text) ENG
• And They Sewed Fig Leaves – (text) ENG
• And He Drove Out the Man – (text) ENG
• And the Man Knew Eve – (text) ENG
• If You Do Well – (text) ENG
• When Cain Killed Abel – (text) ENG
• This Is the Book of the Generations of Adam – (text) ENG
• He Created Them Male and Female – (text) ENG
• And Enoch Walked with God – (text) ENG
• And the Lord Saw that the Wickedness of Man Was Great in the Earth – (text) ENG
• And He Was Saddened in His Heart – (text) ENG
• My Spirit Shall not Abide – (text) ENG
• The Fallen Ones Were in the Earth – (text) ENG
• I Will Blot Out Man – (text) ENG
• Come, Behold the Works of the Lord, Who Has Wrought Desolations in the Earth – (text) ENG

(înapoi la pagina ZOHAR CUPRINS – click)

(înapoi la pagina ZOHAR CUPRINS – click)

ZOHAR VOLUMUL 2

BEREŞIT ALEF (La inceput 1)

• He Carved a Carving in the Upper Light – (text) ENG
• The Brightness of the Firmament – (text) ENG
• Ta’amim, Nekudot (points), and Otiot (letters) – (text) ENG
• And the Land Was Tohu (Chaos) – (text) ENG
• Let There Be Light – (text) ENG
• Let There Be a Firmament – (text) ENG
• Let the Waters Gather – (text) ENG
• Let the Earth Put Forth Grass – (text) ENG
• Let there Be Lights – (text) ENG
• The Two Great Lights – (text) ENG
• Explaining the Names Matzpatz, Matzpatz – (text) ENG
• The Two Great Lights 2 – (text) ENG
• Illuminations of Light and Illuminations of Fire – (text) ENG
• Three Lights – (text) ENG
• Moses and Jacob – (text) ENG
• Let Us Make Man – (text) ENG
• I, I am He – (text) ENG
• Let Us Make Man – (text) ENG
• A Prayer for the Poor – (text) ENG
• The Sling-Stone – (text) ENG
• Creates Worlds and Destroys Them – (text) ENG
• Five Kinds of Mixed Multitude – (text) ENG
• Moses and Two Messiahs – (text) ENG
• Pure Marble Stones – (text) ENG
• A River Comes Out of Eden – (text) ENG
• And Placed Him in the Garden of Eden – (text) ENG
• Idolatry, Bloodshed, Incest – (text) ENG
• And the Lord God Formed Every Beast of the Field – (text) ENG
• And the Lord God Built the Rib – (text) ENG
• Moses’ Hevel – (text) ENG
• Bad Mixtures – (text) ENG
• The Correction of the Lower World from the Upper World – (text) ENG
• And the Land Was Unformed [Tohu] and Void [Bohu] – (text) ENG
• Three Letters Tov [Tet-Vav-Bet] – (text) ENG
• The Correction of PBP de ZON – (text) ENG
• The Voice of the Lord Is Upon the Waters – (text) ENG
• Opposite the Frame – (text) ENG
• Bet Resheet – (text) ENG
• The Hidden Light – (text) ENG
• If My Covenant Is Not Day and Night – (text) ENG
• The Separating and Connecting Firmament – (text) ENG
• These Waters Conceived and Begot Darkness – (text) ENG
• If My Covenant Is Not Day and Night – (text) ENG
• Let There Be Lights – 2 – (text) ENG
• Let the Waters Swarm – (text) ENG
• And God Created the Sea Monsters – (text) ENG
• Let Us Make Man – 3 – (text) ENG
• For He Did Not Shower Rain – (text) ENG
• And the Lord God Commanded the Man – (text) ENG
• And the Serpent Was Cunning – (text) ENG
• And the Lord Set a Token for Cain – (text) ENG
• Sin Crouches at the Door – (text) ENG
• Aza and Azael – (text) ENG
• This Is the Book of the Generations of Adam – (text) ENG
• My Spirit Shall Not Abide in Man – (text) ENG

(înapoi la pagina ZOHAR CUPRINS – click)

(înapoi la pagina SURSE TEXTE RABASH – click)

Mai întâi, să examinăm ceea ce numim: „Conexiunea dintre Creator și Creație”, fiind stabilit că Esența Creatorului este de neatins. Noi putem înțelege numai acțiunile Lui. Această conexiune poate fi numită și „Gândul Creației”, unde dorința Creatorului este aceea de a dărui încântare ființelor create.

Prin urmare, de la momentul Gândului Creației, Universul își începe evoluția descendentă: crearea lumilor, a naturii și apoi, din rădăcina numită „sufletul lui Adam HaRişon„, s-au născut sufletele omeneşti. Tot ceea ce a fost creat înainte de nașterea sufletului lui Adam (sau mai simplu – sufletul) a fost pregătit ca un mediu în care acest suflet să poată exista, să se poată dezvolta și perfecţiona până să ajungă la cel mai înalt nivel spiritual al său.

Să vorbim despre evoluția de sus în jos a lumilor. Dorind să înmulțească ființele create, Creatorul a intenționat să le dea, poate, 100 kg de plăcere. De aceea, El a trebuit să creeze asemenea ființe care ar fi dispuse să primească această plăcere. Întreaga esență a creației constă în această voință de a primi încântare de la Creator. De aici, numele „Yeş mi Ayn„, adică esența creată din ceva inexistent anterior, înainte de Gândul Creatorului. Această „voință de a primi plăcere” a fost creată cu unicul scop de a dărui încântare ființelor create.

Crearea voinței de a primi încântare trebuie să treacă prin patru faze de dezvoltare, Intrucât omul nu se poate bucura de nimic fără a avea o dorință fierbinte de a se bucura de plăcere. Prin urmare, un vas este o dorință aprinsă de a avea plăcere. Mărimea vasului este măsurată în funcție de volumul dorinței sale.

Două condiții sunt esențiale pentru ca dorința să apară:

1. Trebuie să știi de ce plăcere vrei să te bucuri. Omul nu poate dori ceva ce nu a văzut sau de care nu a auzit niciodată. Cu alte cuvinte, o plăcere trebuie să fie ceva simțit și apreciat ca atare.
2. Vasul nu trebuie să resimtă această plăcere în acel moment special, întrucât, dacă plăcerea împlineşte dorința, se stinge năzuinţa de a o avea.

Pentru a îndeplini aceste două condiții, adică pentru a se dezvolta o dorință autentică, voința inițială de a primi plăcere (care derivă din nimic, din Gândul Creatorului) trebuie să treacă prin patru faze ale dezvoltării sale:

Faza Şoreş, 0, sau Keter, este „dorinţa Creatorului «de a dărui» fiinţelor create”.

Faza Alef, 1, sau Hohma, este „dorinţa Creatorului «de a dărui» fiinţelor create”, create din nimic – „Yeş mi Ayn” – o voință de a primi plăcere. Întrucât dorința a fost creată de lumină – plăcerea pregătită de Creator – aceasta a fost emanată plină de plăcere. Prin urmare, nu există o reală strădanie pentru o avea.

Faza Bet, 2, Bina. Întrucât lumina emană de la Creator și din proprietatea Lui de a dărui, vasul dobândește treptat acea proprietate de dăruire, adică vasul dorește să fie ca lumina. Apariția unei noi dorințe în prima fază o transformă într-o a doua fază distinctă.

Întrebare: „Dacă dorința lui Bina este de a da, de ce este considerată mai grosieră și mai îndepărtată de Creator? Nu trebuie să fie mai curată decât Hohma? „

Aș vrea să explic printr-un exemplu. Cineva îi dă unui prieten un cadou iar acesta îl acceptă. Apoi, după ce s-a gândit puţin, prietenul decide să nu accepte cadoul și îl returnează. La început, el fusese sub influența celui care dăruise; prin urmare, el a acceptat darul. După ce l-a acceptat, însă, el s-a simțit ca unul care primeşte, iar acest sentiment de rușine l-a determinat să returneze darul.

Din exemplu acesta, putem concluziona că Bhina Alef a primit sub influența celui care dăruieşte fără să simtă că primeşte. Însă, după aceea, fiind afectată de lumină, a simțit că primește și atunci s-a oprit. Prin urmare, senzația de dorință de a primi plăcere în Bina este mai mare decât cea din Hohma – dorința este mai egoistă, pentru că se compară cu lumina, adică cu cel care dăruieşte. De aceea, ea este considerată a fi mai îndepărtată de Creator.

Lumina care intră în vas, care vrea să se contopească cu Creatorul prin proprietățile sale, se numește Ohr Hassadim. Această lumină strălucește în Bina. Cu toate acestea, Bina simte doar „dorința de a dărui” și poate da numai luminii, adică Creatorului. Bina își dă seama că scopul său este să primească, să se bucure. Ea poate dărui Creatorului numai primind plăcerea de la El.

Prin urmare, faza a doua face un compromis: acum va accepta lumina Hassadim și un pic de lumină Hohma. Întrucât Bina a trebuit să genereze dorința de a se bucura de Ohr Hohma pentru a o primi, noua dorință atât pentru Hassadim, cât și pentru Hohma este mai grosieră decât cea anterioară. Acesta este motivul pentru care faza a treia este mai depărtată de Creator și se numește Bhina Gimel de Aviut. Această fază poartă numele „Zeir Anpin” – fața mică, deoarece Hohma este numită „Panim” („Anpin” în aramaică), adică o entitate spirituală miniaturală.

Când faza a treia este plină de lumina Hassadim (și luminescența din Hohma), ea simte „dorința de a primi” întreaga lumină Hohma și nu numai o părticică. Asta se întâmplă întrucât lumina îi permite lui ZA să știe că Gândul Creației constă în primirea întregii lumini Hohma pregătită de Creator. Această trezire duce la o dorință uriaşă ca Ohr Hohma să se ridice în vas. Ea vrea să primească tot atât de multă lumină cât a fost în Bhina Alef. Diferența constă în faptul că Bhina Alef nu a avut această dorință fierbinte pentru lumină pe care o are Bhina Dalet (Malhut), astfel încât Bhina Alef nu s-a simțit încântată, întrucât lumina este cea care născut dorința, în timp ce aici dorința atrage plăcere!

Drept urmare, faza a patra este definită ca un vas autentic, iar toate fazele anterioare sunt numite pregătitoare. Malhut este plină de plăcere nelimitată, infinită; de aceea, se numește „Lumea Infinitului” – 100 kg de încântare umplu 100 kg de dorință.

Cu toate acestea, atunci când lumina umple faza a patra, Malhut, ea începe să-i transmită acesteia proprietățile, așa cum a fost în prima fază: prima fază a primit lumina, dar cu încântarea a dobândit proprietatea luminii de a dărui; aşadar, „dorința de a primi” s-a transformat într-o „dorință de a dărui”, faza a doua.

Întrucât această dorință este absolut opusă celei originale, dorinței naturale de a primi plăcere, Malhut simte „rușinea” – o tensiune interioară imensă între dorința ei originală și cea pe care a dobândit-o. Din acest motiv, decide să înceteze complet primirea luminii, similar fazei întâi la trecerea către faza a doua. De ce faza întâi nu a simţit rușinea? Întrucât faza a patra are deja dorința de a primi plăcerea care derivă din creația însăși, și nu aceea creată de Creator.

Expulzarea plăcerii din dorință (faza a patra, Malhut) se realizează de către creatură; de aceea, se numește „prima restricție” („Ţimţum Alef„).

Lumina a trasmis proprietățile sale lui Malhut, pentru ca aceasta să poată deveni precum lumina; dar Malhut a încetat să primească plăcere. Cum poate creatura să împlinească voia Creatorului – să primească întreaga lumină Hohma fără a fi cea care primeşte?

După restricție, Malhut ia o decizie: să primească întreaga încântare în concordanţă cu dorința Creatorului, dar numai pentru că El o doreşte, și nu Malhut însăși.

Întrebare: „Ţimţum a fost făcută numai pe Bhina Dalet; doar dorința „Lekabel al menat Lekabel” („a primi plăcere pentru sine”, „primirea de dragul de a primi”) a fost restricţionată (spre deosebire de „primirea de dragul de a dărui”, care apare mai târziu). De ce a dispărut lumina din toate Bhinot anterioare?

Răspuns: Primele trei Bhinot nu sunt încă numite „vase”, deoarece ele contribuie doar la formarea vasului autentic în Bhina Dalet – „primirea de dragul de a primi”. Singurul vas adevărat este Malhut; dacă nu vrea să primească, ea încetează să simtă lumina, ca și cum aceasta ar fi inexistentă în fazele de la zero la trei.

Malhut, acceptând întreaga lumină, era plină de eă. O astfel de stare absolută este numită întreagă sau rotundă, întrucât un cerc (sau, mai degrabă, o sferă, fiindcă este vorba de Malhut a Lumii Infinitului umplută cu lumină) este identică în toate părțile sale; nu există în ea „sus sau jos”, „mai bine sau mai rău”. Dacă toate dorințele sunt împlinite, nu contează mărimea lor, mare sau mică; toate primesc încântare infinită.

Numai după Ţimţum, când dispare lumina, dorințele goale încep să difere prin proprietățile şi dimensiunile lor și apropierea faţă de Creator. Ele se împart în cele de sus și cele de jos în funcție de semnificația lor, devin mai mult sau mai puțin spirituale, mai apropiate sau mai îndepărtate de Creator. Dorințele care sunt mai îndepărtate de egoism sunt considerate mai importante, cele mai apropiate de acesta fiind mai puțin importante.

După Ţimţum, au rămas „urme” în dorințele goale – Reşimot ale luminii care era în interiorul lor. Aceste cinci faze, sau cele 10 Sfirot (pentru că faza a treia, ZA, constă din șase părți) sunt numite cele „zece  Sfirot rotunde” („Eser Sfirot de Igulim„) de după restricție. Ele sunt numite rotunde deoarece nu există în ele noțiunea de „sus” sau “jos”.

Întrucât totul se dezvoltă de la Creator la creatură, de la perfecțiune la imperfecțiune, dorința entităţii superioare devine întotdeauna o lege pentru cea inferioară. Prin urmare, după ce a decis să nu primească lumina pentru sine, Malhut face o restricție, care se aplică tuturor viitoarelor elemente ale creaturii.

Primirea egoistă a plăcerii ar fi imposibilă, iar dacă o parte a lui Malhut, de pildă omul, ar avea o astfel de dorință, el nu se va putea bucura de ea, alergând perpetuu după plăcere. Malhut este singura creatură. Tot ce există sunt părți ale sale.

Deși decizia de a se restricţiona a fost voluntară, ea a devenit lege în momentul în care Malhut a luat-o. Acum este interzisă primirea de dragul ei. Acum, când există o interdicție, apar noţiuni de tipul „sus-jos” în raport cu această interdicție. De aceea, primirea de dragul Creatorului se numeşte o „Kav” („linie”), care se întinde din Lumea Infinitului (Ein Sof) până la lumea noastră.

După restricţie, rotundul gol, Sfirot se umple cu lumină prin intermediul liniei.

Astfel, există trei stări ale creaturii (ale dorinței, Malhut):

1. Voința de a primi creată în lumea Ein Sof, care a primit întreaga lumină. Se numește Malhut de Ein Sof (Malhut a Lumii Infinitului)
2. Dorința restricţionată numită „Olam haŢimţum” – Lumea Restricțiilor, Malhut Meţumţemet (Malhut restricţionată, goală)
3. Malhut de Kav – Malhut, care a hotărât să primească lumina după restricție, dar numai atât cât poate accepta de dragul Creatorului.

După restricție, Malhut decide să primească plăcere din partea Creatorului, atrăgând întreaga lumină pe care a expulzat-o anterior și calculează ce parte poate primi, nu pentru sine, ci pentru a-L mulțumi pe Creator. În primul rând, Malhut face această decizie în mintea sa (be Koah), apoi în acțiune (be Foahl.)

O astfel de interacțiune a lui Malhut cu lumina, dorința sa de a primi plăcere pentru sine și de a accepta lumina în a sa „dorință de a dărui” Creatorului, se numește „un Zivug de Haka’a Ohr be Masah” (interacțiunea dintre lumină și ecran prin impact). Malhut pune o barieră în fața luminii care vine.

Acest ecran reflectă întreaga lumină, iar Malhut calculează că poate accepta, poate, 20% din ea de dragul Creatorului și o primește în interiorul dorinței sale, dar această plăcere este îmbrăcată în intenția „pentru Creator”. Malhut simte o atât de uriaşă încântare în restul de 80% din lumină încât, dacă o acceptă, nu va fi de dragul Creatorului, aşadar decide să nu primească mai mult de 20%.

Care este diferența dintre Ţimţum și Masah? Ţimţum a avut loc urmare a deciziei autonome a lui Malhut de a înceta să se bucure de lumina infinită, adică de întreaga plăcere emanând de la Creator, care se află în ea. Masah-ul este o lege impusă de entitatea spirituală superioară în raport cu cea inferioară: chiar dacă cea inferioară vrea să primească, cea superioară nu o va permite.

Ce este un Zivug de Haka’a? Dorind să dăruiască ființelor create, entitatea spirituală superioară creează o „dorință de a primi” lumina în cea inferioară. Cea inferioară dorește să fie ca și ce superioară, aşadar decide să nu accepte lumina. Drept urmare, ele se contrazic reciproc, ceea ce are ca rezultat impactul lor (Haka’a).

Entităţile superioare și inferioare sunt întotdeauna Creatorul și creatura, deoarece fiecare nivel superior, Sfira, Parţuf, lume sau suflet reprezintă un părinte, o sursă din care cea inferioară provine și primește lumina. Mai mult, cea inferioară poate atinge doar nivelul de deasupra sa. Deci, cea superioară este întotdeauna percepută de cea inferioară ca fiind Creatorul.

Din cauza acestui conflict, când fiecare vrea să dăruiască și nu să primească, are loc un impact (Haka’a). Ambele ajung la un acord printr-un Zivug (cuplare): cea inferioară primește lumina întrucât cea superioară doreşte astfel, dar numai în măsura în care poate accepta cu intenția de a dărui. Un Zivug este posibil numai dacă este precedat de un impact (Haka’a), o contradicție.

Întregul proces al unui Zivug de Haka’a are loc în partea de creație care precede acţiunea. O atare înţelegere şi luare a deciziei (be Koah) se numește Roş (cap) sau Şoreş (rădăcină). Apoi urmează acțiunea (be Foahl); aceasta se numește Guf (corp).

Roş-ul, estimarea preliminară a acțiunii, este necesar pentru că există dorințe care nu sunt înzestrate cu o intenție altruistă, prin urmare, Malhut este obligată să facă o estimare (numită Roş) înainte să primească lumina în Guf.

Asadar, se spune: „Nu au existat nici Roș, nici Sof înainte să fi existat creatura.” Primirea nu era interzisă în lumea Ein Sof, aşadar Malhut primea fără limitare sau vreo estimare prealabilă. Cu toate acestea, de îndată ce Malhut a luat decizia de a primi doar de dragul Creatorului, a apărut nevoia de a se opune propriei sale decizii; Sof-ul a fost definit, iar Roş-ul (be Koach) și Guf-ul (be Foahl) au fost separate.

Cele 20% din lumina primită de Malhut poartă numele de Toh, adică locul unde se răspândește lumina în interiorul dorinței. O dorință este alcătuită din Roş, Toh și Sof. Roş-ul se termină în Peh (gură). Lumina este primită într-un spațiu de la Peh la Tabur. Această parte a dorinței este numită Toh. Malhut de Toh, care a primit 20% din lumină, se află la Tabur. Ea restricționează şi primirea în dorințele goale a restului de 80% din lumină. Lumina care ar trebui să umple aceste dorințe ale Sof-ului rămâne în afară și se numește  „Ohr Makif” („Lumina Înconjurătoare”).

Când vasul este umplut cu 20% din lumină de la Peh la Tabur, restul de 80% din lumină (Ohr Makif) lovește ecranul, poziționat la Tabur. Asta îi spune lui Malhut că este greșit, întrucât nu poate îndeplini scopul creației în acest fel. Dacă rămâne la același nivel, acesta nu va putea niciodată să primească mai mult de 20% din lumină. Din moment ce Malhut nu poate accepta mai mult decât aceste 20%, și nici nu poate rămâne umplută doar cu 20% (văzând acum că această stare este departe de a fi perfectă), ea decide să nu mai primească de loc lumina.

Conflictul de opinii a lui Malhut, care a decis să primească doar 20% din lumină și Lumina Înconjurătoare, se numește Bituş între Ohr Makif şi Ohr Pnimi sau Bituş între Ohr Makif şi Masah-ul din Tabur.

Fiecare extindere a luminii constă în umplerea tuturor celor cinci părți ale lui Malhut. Chiar dacă Malhut este umplută cu 20%, înseamnă că fiecare din cele cinci părți ale acesteia primește 20%. Prin urmare, atunci când Malhut decide să expulzeze lumina primită, o face sistematic.

După restricție, Malhut decide să primească 20% din lumina pe care o avea în starea de umplere completă. Acea stare a lăsat Reşimot în Malhut și ea face un Zivug pe acestea.

Masah­-ul își pierde treptat Aviut: mai întâi, Bhina Dalet de Dalet, apoi Gimel de Dalet și așa mai departe, până când ajunge la Peh de Roş, unde a apărut Masah-ul din Guf. Pe măsură ce se ridică, Masah-ul folosește o Aviut (grosieritate) din ce în ce mai mică și, în consecinţă, primește o lumină mai slabă de dragul dăruirii. Fiind la nivelul lui Bhina Dalet, Masah-ul poate primi lumina Yehida, la nivelul lui Bhina Gimel – lumina Haya, la nivelul lui Bhina Bet – lumina Neşama, la nivelul lui Bhina Alef – lumina Ruah. Bhina Şoreş îi livrează lumina Nefeş de dragul dăruirii, până când devine complet incapabilă să primească lumina de dragul dăruirii.

Se pune întrebares: „Ce a câștigat Ohr Makif prin forțarea creaturii  să împlinească Scopul Creației și să primească din ce în ce mai multă lumină? La prima vedere, ceea ce se întâmplă este contrar cu ceea ce doreşte Ohr Makif: Masah-ul încetează complet să primească lumina iar vasul pierde luminescenţa pe care o avea „.

Răspuns: Nu exista nici o şansă de a primi mai multă lumină înainte de Bituş. Acum că Bhina Dalet a dispărut, vasul poate primi mai multă, adică în Bhina Gimel. Când Bhina Gimel se pierde, primește lumină în Bhina Bet și așa mai departe. Noi vase au fost create cu ajutorul Bituş-ului. Deci, care este câștigul, dacă de fiecare dată creația primește din ce în ce mai puțin? Există o regulă: nimic nu dispare vreodată în lumea spirituală. Cu alte cuvinte, ceea ce a fost revelat rămâne; dar nu poate furniza plăcere. Numai atunci când întreaga muncă este terminată, toate luminile vor fi revelate simultan. Acesta va fi câștigul final.

Există o istorioară despre doi bărbați care erau prieteni pe vremea când erau tineri. Apoi căile lor s-au despărțit. Unul a devenit rege, celălalt cerșetor. Au trecut mulți ani, până când într-o zi cerșetorul a aflat că prietenul său a devenit rege. El a decis să meargă în țara în care conducea prietenul său și să-i ceară ajutor. Când s-au întâlnit, el i-a spus împăratului despre suferința lui. Povestea a atins inima regelui și acesta i-a dat cerșetorului o scrisoare către trezorierul său. Scrisoarea i-a permis cerșetorului să petreacă două ore în interiorul trezoreriei și să ia cât de mulți bani putea lua în acel interval de timp.

După ce a primit permisiunea trezorierului, cerșetorul a început să umple paharul pe care îl folosea pentru a aduna pomana cu monede de aur. Când paharul a fost plin, el a dat să iasă din încăpere, strălucind de fericire. Când s-a apropiat de ușă, însă, un gardian i-a smuls paharul din mâini și a aruncat conținutul acestuia pe podea. Cerşetorul a izbucnit în plâns, dar gardianul i-a spus: „Ia-ți paharul, întoarce-te și umple-l din nou”. Cerșetorul a făcut cum i s-a spus, dar când a venit la ușă, gardianul i-a golit încă o dată paharul.

Și așa a continuat până când au trecut cele două ore. Când cerșetorul a venit ultima oară la ușă cu paharul plin în mâinile sale, a început să-l implore pe gardian să-l lase să păstreze ultimul pahar, întrucât timpul se epuizase. Gardianul i-a spus că putea să păstreze nu numai ultimul pahar cu bani, ci și toate monedele care erau împrăștiate pe podea.

Din poveste, putem concluziona că de fiecare dată când primim lumină de dragul Creatorului, aceasta rămâne. Cu toate acestea, chiar dacă este aşa, nu există dorința de a accepta mai mult, întrucât este imposibil să-ţi creşti intenția pentru Creator și să primeşti o porțiune mai mare decât cea dinainte. Prin urmare, nivelul anterior trebuie să dispară, astfel încât fiecare nivel consecutiv să permită corectarea vaselor, până când acestea sunt complet corectate și toate luminile strălucesc simultan în ele.

Să explicăm din nou noțiunea de Masah. Prima răspândire a luminii de la Peh în jos este numită Ta’amim. Pe măsură ce Masah-ul devine mai slab, în ​​acest proces apar noi niveluri. Toate aceste niveluri se numesc Nekudot. Învăţătorul meu spunea că au fost create noi vase cu ajutorul Bituş-ului. Acest lucru a permis primirea de noi porțiuni de lumină. Atâta timp cât lumina strălucește în interiorul vasului, acesta nu are nicio nevoie sau „dorinţă de a primi” lumina. Prin urmare, atât lumina cât și vasul sunt identice. Totuşi, după expulzarea luminii, acestea (lumina și vasul) pot fi definite distinct.

Nivelurile care apar în timpul slăbirii Masah-ului se numesc Nekudot (a se înțelege Nekudat Ţimţum). Ce este asta? Lui Malhut fără lumină i se spune punctul negru. Când interdicția privind primirea egoistă este în vigoare, intră întunericul. Punctul lui Ţimţum începe să acționeze în locul în care apare „dorința de a primi” pentru sine. În exemplul nostru, atunci când Masah-ul pierde Bhina Dalet, se aplică interdicția de primire egoistă, iar punctul lui Ţimţum intră în acțiune. Apoi, acest proces se extinde la Bhina Gimel și așa mai departe.

Acum, să clarificăm diferența dintre Roş, Toh și Sof. Roş-ul este Bhina be Koach; nu există nici o primire autentică în ea. Două părți se extind din Roş: una dintre ele poate accepta lumina Hohma, Ohr Pnimi, lumina Gândului Creaţiei. O altă parte este dorința de a primi pentru sine, care nu poate fi folosită de vas, așa încât se formează acolo Sof-ul (sfârșitul primirii). El poartă numele de 10 Sfirot ale Sof­-ului. Distincția principală între Toh și Sof constă în faptul că Toh-ul este umplut cu lumina Hohma, în timp ce Sof-ul conţine lumina Hassadim cu luminescența lui Hohma.

Lumina Hohma straluceste asupra vaselor de primire şi depinde de nivelul grosierităţii (Aviut) acestora. Lumina Hohma se întinde de sus în jos, astfel încât noțiunile „Aroch” (lung) și „Kaţar” (scurt) îi sunt inerente.

Lumina Hassadim nu se extinde din cauza grosierităţii (Aviut) și nu depinde de ea; prin urmare, noțiunile care exprimă lățimea („dreapta” și „stânga”) se aplică aici. Aceasta indică o luminescență la același nivel, indiferent de dimensiunea lui Aviut.

Am discutat până acum doar despre primul Parţuf al lumii AK numit Galgalta sau Parţuf Pnimi de AK. Fiecare lume are așa-numitul Parţuf Pnimi, care este îmbrăcat în patru „veşminte”. Să facem lucrurile clare în cazul lumii AK. Parţuf-ul Galgalta constă dintr-un HaVaYaH complet (numele Creatorului – „Yud–Hey–Vav–Hey„).

Un nivel independent apare din fiecare literă a lui HaVaYaH.    Roş-ul nu poate fi dobândit; el se numește Keter sau Koţo Shel Yud (punctul lui Yud). Partea de la Peh la Hazeh se numește Yud. Cel de-al doilea Parţuf al lumii AK numit AB apare pe acest nivel și îl îmbracă. Partea de la Hazeh în jos este numită primul Hey. Acesta este al treilea Parţuf al lumii AK. Se numește SAG sau Bina. Atât AB, cât și SAG îmbracă deasupra Tabur-ului și constituie literele Yud–Hey.

Literele Vav–Hey din HaVaYaH sunt situate sub Tabur. Vav ia treimea superioară a lui Neţah–Hod-Yesod, numită MA, din care ulterior apare lumea Nikudim. Ultima literă Hey ia cele două treimi inferioare ale lui Neţah–Hod–Yesod. Parţuf-ul BON sau Malhut apar din ea. Mai târziu, lumea Aţilut, folosind Aviut Şoreş, ajunge să fie acolo.

Când lumina a dispărut din Galgalta, au rămas Reşimot în vasele goale. Reşimo este o dorință fierbinte pentru ceva care a fost disponibil în trecut. Reşimo constă din două părți: lumina pură transparentă și lumină mai grosieră. Reşimo a luminii transparente este lăsată de Ohr Yaşar (Lumina Directă), în timp ce Ohr Hozer (Lumina Reflectată) lasă o Reşimo mai grosieră. Ambele se amestecă și sunt îmbrăcate de o Ohr Hozer comună, care joacă rolul unui vas.

Atunci când lumina strălucește asupra vasului, este imposibil să fie separate una de cealaltă, ambele îndeplinind aceeași sarcină. Pot fi comparate cu alimentele și apetitul. Ambele participă la un singur proces. Dacă există un apetit fără hrană, mâncarea devine imposibilă. Același lucru este valabil atunci când există hrană fără apetit.

De îndată ce lumina dispare din Parţuf, apare noțiunea de „vas”. Ohr Hozer joacă acel rol. Această noțiune se referă de asemenea la Reşimot. Atunci când atât lumina transparentă cât și cea grosieră sunt combinate împreună, ele poartă numele de „lumină”. Când Ohr Yaşar dispare din Reşimo, lumina grosieră primește numele de Niţuţin. Lumina care dispare strălucește de departe.

Acum vom descoperi semnificația lui Şoreş a vasului și cea a lui  Şoreş a luminii. Există o regulă care afirmă că: toate lumile apar ca „un sigiliu și amprenta lui”. Lumile se dezvoltă într-o ordine descendentă, care corespunde fără îndoială tuturor particularităților apărute inițial.

Vasele s-au manifestat mai întâi în Parţuf-ul Galgalta; aşadar acesta se numește Şoreş a vaselor. Atâta timp cât lumina strălucește în interiorul vaselor, nu există nicio posibilitate de a face diferența între vase și lumini. Vasele se manifestă mai întâi după expulzarea luminii și își păstrează Reşimot. Prin urmare, Kli-ul Keter păstrează Reşimo a luminii lui Keter. Kli-ul Hohma păstrează Reşimo a luminii Hohma. Fiecare lumină intră în vasul cel mai pur, care este Keter, numită Şoreş a vaselor.

Acum ce sunt Tagin și Otiot? Reşimo a lui Ta’amim din Ta’amim este numită Tagin. Reşimo a lui Nekudot este numită Otiot (litere).

Când lumina iese din Parţuf-ul Galgalta, rămân două tipuri de Reşimot. Reşimo a luminii Keter, care se afla în interiorul vaselor, se numește Dalet de Hitlabşut. Ultimul grad al puterii Masah-ului (Dalet) se pierde și acum rămâne numai Bhina Gimel de Aviut. Hitlabşut este Reşimo din Ta’amim; Aviut este Reşimo din Nekudot.

Pe măsură ce Masah-ul din Parţuf-ul Galgalta slăbeşte și se ridică la Masah-ul din Roş, în Roş au loc două Zivugim: unul pe Dalet de Hitlabşut, celălalt pe Gimel de Aviut de Ohr Hohma. Astfel s-a născut Parţuf-ul AB. Dalet de Hitlabşut strălucește numai în Roș-ul nivelului, împiedicând extinderea luminii în Guf. Gimel de Aviut determină extinderea luminii în Guf-ul Parţuf-ului, adică în vase și în Otiot.

Întrucât Masah-ul Parţuf-ului AB pierde ultimul grad de Aviut Gimel, rămân doar Aviut Bet și Hitlabşut Gimel. Dupa două Zivugim pe aceste Bhinot, apare Parţuf-ul SAG. Nekudot de SAG este Bhina Hassadim; prin urmare, ei se pot răspândi sub Tabur-ul lui Galgalta. Indiferent de Aviut Dalet de sub Tabur (vasele de primire), Nekudot de SAG continuă să vrea să dăruiască și nu sunt interesați să primească lumina.

Fără a avea Masah pe Bhina Dalet și ştiind de „dorința de a primi” prezentă acolo, Nekudot de SAG și-au dorit lumina pentru ei înșiși. Cu toate acestea, Ţimţum este impusă pe “dorința de a primi”, astfel încât lumina dispare instantaneu. Cum de au vrut deodată Nekudot de SAG (vasele de dăruire) să primească lumina pentru sine? Gar de Bina nu a vrut să primească. Doar Zat de Bina ar fi trebuit să aducă Ohr Hohma pentru a o transmite către ZA. Prin urmare, restricția a avut loc numai în Zat de Bina, adică în vasele AHP care au depășit limitele nivelului. Acesta este Ţimţum Bet (TB). Gar de Bina, adică Galgalta ve Eynaim (GE), nu au fuzionat cu Bhina Dalet. Între timp, acest loc se numește Aţilut.

Când Masah-ul Parţuf-ului SAG a început să se ridice la Peh de Roş, în Roş au avut loc următoarele evenimente: un Zivug pe Reşimot din Ta’amim ale lui SAG, care nu au coborât sub Tabur și pe care a apărut Parţuf-ul MA Elion. Un Zivug pe Reşimot ale lui SAG, care a făcut Ţimţum și a fuzionat cu Bhina Dalet sub Tabur. Parţuf-ul MA, numit lumea Nikudim, a apărut pe ele. Acest Zivug a fost făcut pe jumătate din Alef de Aviut și Bet de Hitlabşut cu informațiile privind TB.  

Există două Raşim în lumea Nikudim: unul este Keter – Bet de Hitlabşut; celălalt este Aba ve Ima – Alef de Aviut. Întrucât Bet de Hitlabşut nu poate atrage lumina datorită lipsei dorinţei, trebuie să lucreze impreuna cu Aviut. Am învăţat că „VAK de Bina” este Bhina „Hafeţ Hesed„; cu ajutorul său, acest nivel nu are nevoie de lumina Hohma. Această lumină este numită și „Tikun Kavim” (corecţia liniilor).

Știm că în lumea Nikudim „Tikun Kavim” straluceste numai în Roş, deoarece Hitlabşut nu poate extinde lumina în Guf. În Guf era doar o luminescență, așa că starea de Katnut nu a adus nici o satisfacție vaselor. Cu toate acestea, de îndată ce a venit lumina în starea de Gadlut, s-au spart chiar și vasele de dăruire.

Numai după ce vasele se sparg, ia fiinţă o dorință autonomă numită „creatura” și începe să-şi caute calea spre sursa ei. Prin urmare, nu există nicio acțiune în Univers, de la început până la sfârșit, care să nu aducă creația mai aproape de scopul său – umplerea veşnică, perfectă și infinită cu Lumina Supremă.

(înapoi la pagina SURSE TEXTE RABASH – click)