[EN] Zohar Prologue 1: Commentary by Kabbalists Mekubalim
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- Includes: Original Text, Ketem Paz, Mikdash Melekh, Ohr HaChammah, Sulam, Yahel Ohr
- Includes: Original Text, Ketem Paz, Mikdash Melekh, Sulam, Yahel Ohr
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Zohar Introduction 1:1
Text of the Zohar: Rabbi Chizkiya opened [the discourse]: It is written: "As a lily among the thorns" (Song of Songs 2:2). What is the lily? It is the Assembly of Israel (Malchut). For just as there is a lily and there is another lily [referring to different types or states], just as the lily among the thorns possesses red and white, so too the Assembly of Israel possesses judgment and mercy. Just as the lily has thirteen petals, the Assembly of Israel has thirteen measures of mercy that surround it on all sides. So too, Elohim mentioned here (Genesis 1:1), from the moment He was mentioned, generated thirteen words to surround the Assembly of Israel and protect it. → Read more...
Commentaries on 1:1
Ketem Paz on Zohar 1a:1
In the introduction, Rabbi Chizkiya opened with "a lily among the thorns." What is the lily? It is the Assembly of Israel. The reason it says "there is a lily and there is another lily" is so that you may know that the lily, attributed to the "Crown" (Atara/Malchut), possesses only 13 inner petals and five outer leaves that surround the petals. These five leaves are the Kelipot (Shells) that block and cover the petals; sometimes they close the petals so they cannot be seen from the outside, and sometimes they open, and the petals become visible through the five gaps between each leaf. Pay attention to the other lilies that have more or fewer than this number—that is, 13 inner and 5 outer—for "the land committed harlotry and profaned itself under its inhabitants," referring to the idolaters who performed graftings and mixed forces in creation, grafting one tree onto another of a different species, and the same with the plants of the earth, until many fruits degenerated due to these graftings and mixtures that human beings made. You already know what the Sages said about why certain wheats are called zonin (whored/degenerate), for the earth "committed harlotry" and men made countless graftings on all types of fruits and herbs, until today lilies are found with many petals without an exact number. However, the Sages, who knew the secret of the lily of which Solomon spoke, knew that it is the one that "did not commit harlotry under her husband" and has 13 petals corresponding to the Thirteen Measures of Mercy. The secret of the 13 measures, by which the Torah is interpreted, is drawn in this true lily: they are the 12 diagonal boundaries and the central point (12+1=13), corresponding to the 12 permutations of the name Havayah, with the central point being the 13th. The five outer leaves are the secret of the four Kelipot and their central point (which is the Kelipah of the letter He), for "God made one opposite the other." When Israel is not worthy, these Kelipot unite and adhere in common accord to close the gaps and prevent the passage of prayer, in the secret of "You have covered Yourself with a cloud so that prayer may not pass through," blocking the gates of Israel's salvation. However, when Israel is worthy, the five Kelipot that close up open, and the gates of salvation open; therefore they are called "Salvations" (Yeshuot), for they are openings of gates so that "the righteous nation that keeps faithfulness" may enter. Based on this secret, he who blesses must hold the cup of blessing only with the five fingers of the right hand, after having received it with both hands and placed it in the right hand upon the five fingers, for you already know that this lily is called the "Cup of Blessing." And know that this Cup (Kos) numerically equals Elohim (86), which alludes to her. Therefore, he who blesses should not take the cup of blessing except in the company of three, in the secret of the three measures that flow into her: Netzach, Hod, and Yesod. And since between the name Elohim mentioned in the first verse "In the beginning Elohim created" and the Elohim mentioned in "and the spirit of Elohim," there are 13 words (which are: et, hashamayim, ve'et, ha'aretz, ve-ha'aretz, hayta, tohu, vavohu, ve'choshech, al, penei, tehom, veruach), and between this second Elohim and the following Elohim of "And Elohim said: Let there be light," there are five words (which are: merachefet, al, penei, hamayim, vayomer), therefore Rabbi Chizkiya opened with this secret: "like a lily among the thorns," which has 13 petals and five leaves. And if so, Rabbi Chizkiya's intention regarding Tohu and Bohu and darkness refers to the Above, in the place of Holiness, and I have already told you that Scripture is interpreted for the Above and for below, for there is Tohu Above and there is Tohu in the Kelipah; Rabbi Chizkiya's intention is Above, in the world of Atzilut. And what he says: "for there is a lily and there is another lily," refers to one opposite the other, in the secret of what they said in the Midrash: "Like a lily - see which scorpion stung her, which snake bit her," for this one is an allusion to pure blood and that one to impure blood; understand that this one is the "Crown" (Malchut of Holiness) and that one is Lilith. And he said that this lily that dwells among the thorns—which are the owners of severe judgments from Above—has "red and white," an allusion to Judgment (Din) and Mercy (Chessed) which she receives from them; and thus the appearance of the lily is red inclined toward white. The rest of the discourse is explained by what we have already said.
Mikdash Melekh on Zohar 1:1a:1
Rabbi Chizkiya opened: The beauty of the opening and the brightness of the lily. It is true that its buds resemble the 13 words written after the name Elohim, and the 5 leaves the 5 words after the name Elohim, as he concludes: "Just as the lily, etc." The Ari z"l wrote that Shoshanah (Lily) has the gematria of Esther, and the secret of Esther is the point of Malchut of Atzilut, in the secret of "go and diminish yourself," and she hides in the head of Beriá, which is why she is called Esther (from hester, concealment). And this is what is written in Raaya Mehemna in Parashat Ki Tetze: "The Holy One, Blessed be He, hid her from Ahasuerus," and regarding her it was said: "And My glory I will not give to another." And the explanation of the verse is this: Just as the material lily among the thorns—which are worth nothing compared to her—so is "my beloved," which is Malchut of Atzilut, among "the daughters," which are her seven maidens, corresponding to the seven palaces of Beriá.
Mikdash Melekh on Zohar 1:1a:2
Also the Assembly of Israel possesses judgment and mercy. This can be understood by what the Ari z"l wrote: that although the main construction of the Nukva (Female/Malchut) comes from the Gevurot (Severities), still she is also built from the Chassadim (Mercies), for her two lines are built from the revealed Chassadim of Netzach and Hod of Zeir Anpin: the kindness (Chessed) of Netzach half for himself and half for the right line of the Nukva, and likewise the kindness of Hod half for himself and half for the left line of the Nukva. And from the two-thirds of the revealed Chessed that are in the two-thirds of Tiferet, the Nukva takes for her Keter half a third. And that is what it means to say "she possesses judgment and mercy."
Mikdash Melekh on Zohar 1:1a:3
She has within her 13 measures of mercy. The Ariz"l wrote in the intention (kavanah) of Chanukah (and it is alluded to in the book Mishnat Chassidim, p. 127b, ch. 2) that there are in this blessing 13 words corresponding to the 13 measures of mercy with which Imma (The Mother/Binah) adorns the Daughter (Malchut), in the secret of "Candle of Anna (Ner Chanah)" with the value 26, for Chanah is Imma (gematria 63, Sag) and 26 is the Shechinah; and through this Hod of Zeir Anpin is rectified in the first eight measures, from El to Notzer Chessed, in eight days, and the eighth day awakens all the measures through the union of Notzer and Venake. Therefore, on each day of Chanukah one should intend: day 1 for El, day 2 for Rachum, etc., and on day 8 intend from Notzer Chessed to Venake. See that there is a relationship of the 13 measures of mercy to the "Daughter," which is Malchut. He further wrote that in the Priestly Blessing there are 13 letters Yud corresponding to the 13 rectifications of the beard of Arich Anpin, and there are 9 letters Vav corresponding to the 9 rectifications of the beard of Zeir Anpin, and 6 letters He corresponding to the 6 rectifications of the Nukva, and everything flows to the Shechinah, according to the verse "and Your faithful ones (Chassidecha) shall bless You," read as "shall bless Koh" (25/Shechinah), and the faithful ones are the priests, and this is "Thus (Koh) shall you bless."
Mikdash Melekh on Zohar 1:1a:4
That surround her on all sides. It is known that the function of the Beard of Arich Anpin is to subdue the judgments, to sweeten the judgments of Malchut so that the "External Ones" do not suckle from her. And this is what "that surround her" says, to guard her from the External Ones.
Mikdash Melekh on Zohar 1:1a:5
So too Elohim mentioned here, from the moment He was mentioned, generated 13 words. These are the 13 measures of mercy that Imma, called Elohim, emanated, for Imma received them from Arich and from her they went to Malchut. Therefore the name Elohim is not mentioned again in the Torah until 13 words are written.
Ohr HaChammah on Zohar 1:1a:1
Rabbi Chizkiya opened: It is written "Like a lily...", to remove the 5 strong leaves, etc. Behold there are divergent discourses on this, and even here he disagrees with himself, for first he said there are 13 leaves and later he says there are 5. And so, in most places, this difference exists. However, in Parashat Haazinu, page 286b, it is written "that in it there are six leaves." Therefore, look there, for we have explained the matter correctly with the language of one of the Tikunim from page 69b. There we explained that the "5 strong leaves" are Chessed, Gevurah, Tiferet, Netzach, Hod, for each of these is a thing in itself, and therefore he mentioned only 5 leaves. However, with Yesod which includes all these five, there are six leaves. And this is what it says here: "from the second Elohim... 5 words... from here on Light, etc.," and this is the secret of Yesod. Analyze and you will understand. There we also explained the matter of there being thirteen. A second explanation is also possible: that the thirteen are hers, being the 12 tribes and she who includes them; and the example of this is there in the Tikunim p. 69b, for there are six upper leaves and six lower ones, totaling 12, and the lily makes 13, like the numerical value of Echad (One). However, in my opinion, as I explained in Parashat Haazinu, behold six leaves include another six, summing to 12; but essentially they are only six. And thus the lower lily, Malchut, has six leaves and is included of another six, summing to 12, and with her they are 13. And what he says "5 strong leaves" are the Sefirot of Tiferet, called "50 gates of Binah," and therefore they are called strong leaves, for they are of Tiferet, and also for this reason he called them "50 gates" as it is written "in her leaves." And also in this it is understood that there are in the verse 13 words from Elohim to Tinyana (the second), and they are her 13 leaves; and beyond these came 5 other words from Elohim Tinyana to the third (Tlitaya), for they are the 5 leaves of masculinity that encircle her and surround her. However, the first explanation is the main one, and see in Parashat Haazinu. These are the words of the divine Rav Chaim Vital. And I found in a note: "Rabbi Chizkiya opened, etc.," to understand what Rabbi Chizkiya said: "there is a lily...", it is because there is a lily that is an allusion to Binah and there is one that is the Assembly of Israel, and this is what he said "there is and there is." And this one that is an allusion to the Assembly of Israel is "the lily among the thorns," and it has 13 leaves, the secret of the 13 measures which are an allusion to the 12 boundaries and the central point. "And she has within her judgment and mercy," the secret of the concealment of the light that remained there. And he further said: "from the moment Elohim was mentioned, generated, etc.," for you will find from Et Hashamayim to Elohim 13 words. And he further said: "mentioned again, etc.," for you will find from Elohim the second to Elohim the third 5 words. And what is written "with 42 letters," means, when you join the name Havayah in its fullness (spelling), and the fullness of the fullness, you will find 42 letters like in the Work of Creation, which is the Name of 42 that comes out from Bereshit to Vavohu, as is known.
Ohr HaChammah on Zohar 1:1a:2
Furthermore, I found in a note: "What is the lily? It is the Assembly of Israel, etc." Malchut is called the Assembly of Israel because she is the internal one, the Bride of Moses, who gathers and includes all that is in Israel. "Just as the lily that is among the thorns": know why he said "among the thorns," for it would suffice to say "like a lily"; but since there are many types of lilies, he said "among the thorns," that is, like that specific lily that grows among the thorns. And he says "she has within her red and white," the opposite of Tiferet about which it is written "my beloved is white and ruddy," for in him there is a predominance of Mercy greater than in Malchut.
Ohr HaChammah on Zohar 1:1a:3
Elohim has 5 letters, corresponding to the "5 strong leaves" which are the 5 Gevurot, and in its fullness (spelling of the letters) they are 13, corresponding to the thirteen leaves. And this is "the lily, which is the cup (Kos)," which adds up in gematria to Elohim (86), and has 13 letters in its fullness. I also found written that Shoshanah in small gematria is 22, and also Kos in small gematria is 14; with its fullness (Kaf Vav Samech) they are 52 (Ben) [Note: the calculation here seems complex or corrupt in the original text, but follows the logic of gematria]. The correct thing in this lesson is what we wrote in the book Or HaGanuz, with the help of Heaven, therefore I did not elaborate on what I found from the divine Ramak z"l and the other commentators.
Ohr HaChammah on Zohar 1:1a:4
Rabbi Elazar opened: Lift up on high, etc. To which place? He finds it difficult in the verse saying "Lift up on high your eyes and see," for by the simple sense it is not understood what "lift up" is. Are not the heavens and their hosts known to man, that he needs to lift up his eyes to know his Creator? It is known that man often sees the celestial systems, so what does "lift up on high" mean? And if it is by the way of the hidden, Marom (High) is in Chochmah or in Keter; if so, what does "lift up on high" mean, is this a place that man can see? Therefore he says "lift up on high your eyes, to which place?", for interpreting it literally does not fit, and interpreting it by the way of Truth [Kabbalah] also does not fit [easily]. Therefore he says "to which place?", as mentioned, and the matter is forced by the words "your eyes," and the word Marom would be imprecise. And this is what he says "to the place where all eyes are hanging": since he said "your eyes," it must be to the place that eyes contemplate; if so, Marom would mean the side of elevation, and now by the simple sense it would be Malchut. And this is "and who is he? The one who opens eyes," which is Malchut, as is known. And now he finds difficult "and see": what is "and see"? For this thing does not depend on physical vision, for it is a contemplation of the intellect. But the intention is: and there, in Malchut, which is a revealed measure, you shall know the secret of the emanation of the six extremities (Vav Ketzavot) from Binah, that is, "Mi (Who) created Eleh (These)," as he concludes. And it is difficult for him: if so, let us say that Marom is Binah or Chochmah, called "Height of Heavens," which is the one who gives strength to Binah to emanate the six extremities. And now the language of Marom fits. Therefore he says that it is impossible, for "the Ancient One is hidden, etc.," to indicate the facet of Binah united with Chochmah, and Keter is called "Hidden" by the side of Chochmah which is called "Hidden," and "Ancient" by the side of Keter which is called "Ancient." And in her there is some apprehension due to her relationship with the seven lower measures, to the point that man can ask, for the question "Who is this" only fits for the man who sees and attains something that cannot be entirely understood, for "Mi" (Who) is a question without answer, for she is hidden. And now it is difficult: since he is hidden, then it is impossible to attain "Who created these"; and if so, how does he say "Lift up on high" if it is in Malchut, as mentioned, how is it possible to attain how "he created these"? Therefore he says that it is the last facet of her [of Binah] that grasps below in the six extremities, called "extremity of the Heavens," and it is the revealed part of Binah that adheres to the six extremities called Heavens emanated from her; and this facet is the one that is hidden. And this is what he says: "and regarding what exists to be asked, and he is on a hidden path and is not revealed, is called Mi," the facet of the extremity of the Heavens that we said.
Ohr HaChammah on Zohar 1:1a:5
For above, that is, above the extremity of the Heavens, in Binah herself, and all the more so in Chochmah, there is no question due to the great concealment, and the term Mi does not apply to her.
Ohr HaChammah on Zohar 1:1a:6
There is another below, etc. Explanation: Another "extremity of the Heavens" below the Heavens mentioned, and she is hidden in relation to this matter, for there is no one who attains how this measure operates an equal thing for the Right and for the Left. And from there you shall know and understand and comprehend that "Mi created Eleh," which is an equal facet for Chessed (Grace), Din (Judgment) and Rachamim (Mercy).
Ohr HaChammah on Zohar 1:1a:7
What is the difference between this one and that one? Since you said that she is equal, why is the lower one not called Mi, seeing that in her too there is a question without answer? And he answers: "but the first is hidden, etc." Binah is the first of the hidden ones, as mentioned, and in her the name Mah (What) does not apply, for there has not yet been previous knowledge in her. However, she exists to be asked: "Mi (Who) is this?" and "How from her came to be this Emanation — Chessed, Din, Rachamim — she being in absolute unity?". And afterward one descends from degree to degree, from ChaGaT to NeHY, to investigate until the end of all degrees, which is Malchut, in whom is the action of all the Sefirot and she acts in all. Since one has arrived there to understand how she acts being one, and since there was previous knowledge in the six preceding ones and one arrived at this one and his knowledge was lost, the name Mah (What) applies to her, meaning "What (Mah) do you know?", etc. And this is what he says "Lift up on high your eyes," which is Malchut, and from her you shall see that Mi (Binah), being one, created and emanated Eleh (These), being three, as mentioned. And this is "Behold everything is hidden as in the beginning": just as Binah is hidden and this matter is not understood, so too Malchut is hidden, as mentioned.
Ohr HaChammah on Zohar 1:1a:8
And regarding this secret, etc. Explanation: To be really in the facet of Malchut, called Mah, the facet of the three lines that act in her, the verse revealed: "What (Mah) shall I take as a witness...", a voice (Tiferet) went out from Binah. In that Mah (Malchut) "I shall take as a witness," which is from the side of Tiferet, which is Daat. "Each day," which is from the side of Tiferet called Day, measure of the day, as it is written "I testify against you today," which is the testimony of Tiferet. And this is "the Heavens" (Tiferet) and "the Earth" (Malchut). And from the side of Chessed: "To what (Mah) shall I liken you," exactly in this form, etc., "I crowned you with crowns," etc., all from the side of Chessed. "To what (Mah) shall I compare you," in the way you are sitting, that is, from the side of Gevurah and Judgment; thus, from her side, the Jerusalem of Above has no union. "And this is your comfort": the fact that the Supernal Ones depend on us. "And now that you are here," and also Malchut is in exile, and the defect reaches even the souls that go into exile after the Holy One, Blessed be He, and His Shechinah. "Great like the sea is your ruin," which is Malchut called Sea.
Ohr HaChammah on Zohar 1:1a:9
And if you say, etc. Explanation: Now that you said she is also in exile and the Redemption is not in her hand, "you have no existence nor healing." Do not think such a thing. For there is another measure like her Above that acts in these three, which is "Mi will heal you," as it is written "I am the one who heals you." And this is "That upper degree," which is Binah, the hidden one of all, and all the lower sources are hidden in her, and she is the one who transforms them into judgment and mercy; in her hand is the healing.
Ohr HaChammah on Zohar 1:1a:10
And therefore "Who (Mi) created these": Explanation: Regarding this it was said "and see who created these," for when you see Malchut as a facet that acts in three and her matter is hidden, as mentioned, so too Binah is one and emanates three and her matter is hidden, and from there you will deduce that "Mi created Eleh," as mentioned.
Ohr HaChammah on Zohar 1:1a:11
Rabbi Shimon said: Elazar my son, etc. If you say regarding the stars and constellations, etc. Explanation: For "Lift up" is said about something that is not known, but the stars and constellations are known things; if so, what is "Lift up on high, etc."? Who among those who see the sun has not seen the system of the heavens, that he should say "Lift up" as mentioned above in the words of Rabbi Elazar? And furthermore, "Who created, etc." would not be correct, for they were not created by Binah, but by Malchut called Mah, as it says "by the word of the Lord the heavens were made," and "word" is Malchut. If it is about "hidden words" as Rabbi Elazar explained, that is, the six extremities, it should not write Eleh (These), for Eleh refers to what is revealed. The word indicates revealed things prepared before him, so much so that for this reason he explained in the Zohar that it is a moniker for the Kelipot, which are ready for man. And if you say that the word Mi is not exact about Binah, but the intention is "see who is this one who formed them," and this is "the work of the Holy One, Blessed be He." And if you say "but they are seen constantly," it is also not difficult, "for man must contemplate, etc.," that one should not bless except at the moment of seeing them, as it is written "When I see Your heavens, etc.," which implies that vision and contemplation are necessary for this. And this was the thought of Rabbi Shimon before hearing the words of Elijah, in a forced manner. (From the Ramak z"l).
Ohr HaChammah on Zohar 1:1a:12
Note: At the moment the rainbow appears, then they are revealed, etc. Explanation: In the rainbow there is white, red and green, they are in the Patriarchs. Pinchas 266a: "Due to these nursing children the world is saved, etc.," and this is "and the voice of the turtledove," the end of the verse.
Ohr HaChammah on Zohar 1:1a:13
And he says: And who is he? The one who opens eyes, etc. Explanation: The "Crown" (Malchut) is called "opening of eyes," opening for the eyes that are upon her, which are Netzach and Hod; and see in Parashat Acharei Mot p. 71b, that all measures are called eyes, for they supervise. But the word Marom (High) is difficult for me, and furthermore, if you analyze the language of the text well, you will see that the measures called eyes depend on there; therefore it seems to say that regarding the Heavens mentioned, which are called Heavens, and if I did not fear, I would say that it speaks about the "Heavens of Heavens," and that is Marom. And you already know that Imma Ila'a (Upper Mother) is Mi and she is the extremity of the Heavens, and Imma Tata'a (Lower Mother) is Mah and she is the second extremity of the Heavens; and in this you will understand the text if you have tasted the flavor of honey.
Ohr HaChammah on Zohar 1:1a:14
And he says: To what shall I liken you, in the way you are sitting, etc. That is, that her spouse says: You who are called Mah, to what shall I liken you, etc. And so at the beginning of the verse, see. And "by Mah were they created," as it says "by the word of the Lord the heavens were made." You already know that the Shechinah, which is called Mah, is the "word of the Lord," and this is what he says "and by Mah were they created," as it says "by the word of the Lord, etc." And see in Sefer Pardes, Gate 5 on Names, ch. 8. And I have already expanded the explanation of this in the book Or HaGanuz, with the help of Heaven, therefore I omitted much of what I found in the commentators.
Ohr HaChammah on Zohar 1:1a:15
And the R"A"G wrote: Rabbi Elazar opened, Like a lily among the thorns, etc. The reason why it says in many places "Rabbi So-and-so opened" and in the Song of Songs it says "by the mouth of Elijah it was decreed" and does not say "Elijah opened": I heard from my master z"l that, since the soul of Elijah was an angel in its origin, as mentioned in the words of our Sages, he did not have the power to innovate novelties in the Torah, nor any angel, except that it was decreed from the Heavens that what was already revealed in the Celestial Academy should be revealed through him down here only. And this is "by the mouth of Elijah it was decreed" that this secret be revealed down here. However, Rabbi Shimon Bar Yochai and his companions opened the Source from the root and revealed secrets that had never been revealed, neither Above nor below, and this is "Rabbi So-and-so opened, etc." And one should not object with what is written in the Tikunim "Elijah opened and said: Master of the Worlds," for there is no innovation in the Torah there, but rather the secret of Unity, as he concludes there. Also what is written in the Tikunim "Rabbi, turn back" is to make him turn back from an opinion so he does not err, not to innovate as mentioned.
Sulam on Zohar, Introduction 1:1
Rabbi Chizkiya opened... 1. Rabbi Chizkiya opened his discourse with the following exposition: It is written: “Like a lily among the thorns” [Song of Songs 2:2]. [Rabbi Chizkiya] asks “what is this lily?” and he answers, “this is the Assembly of Israel,” which is Malchut. For there is a type of lily and there is another type of lily. Just as the lily that is among the thorns has both red and white colors, so too the Assembly of Israel has judgment and mercy. Just as the lily has thirteen petals, so too the Assembly of Israel has the thirteen measures of mercy that surround it from all its sides. So too, Elohim who appears in the verse here that is: “In the beginning Elohim created” [Genesis 1:1], from the moment [Elohim] was mentioned, he generated thirteen words to surround and protect the Assembly of Israel. They are: et, hashamayim, ve’et, ha’aretz, ve-ha’aretz, hayta, tohu, vavohu, ve’choshekh, al, penei, tehom, ve-ru’aḥ [“the heavens and the earth. And the earth was empty and vague, and darkness was upon the face of the abyss and the spirit,” Genesis 1:1–2]. That is, until [the words] Elohim meraḥefet [“God hovered,” Genesis 1:2].
Sulam on Zohar, Introduction 1:2
Explanation: There are ten sefirot – Keter; Chochmah; Binah; Chessed; Gevurah; Tiferet; Netzach; Hod; Yesod; and Malchut. But in essence they are only five: Keter, Chochmah, Binah, Tiferet and Malchut, for the sefira of Tiferet incorporates six sefirot – ChaGaT NeHY [Chessed, Gevurah, Tiferet, Netzach, Hod, Yesod]. Keter is also called Arikh Anpin [“Long Face”], while Chochmah and Binah are called Abba Ve-imma [“Father and Mother”], and Tiferet and Malchut are called Ze’er Anpin [“Small Face”] and Nukba [“female”] (for an explanation of the ten sefirot, see “Introduction to the Wisdom of Kabbalah” (Petichá leChochmat HaKabbala), section 5).
Sulam on Zohar, Introduction 1:3
Know that the mystical secret of the seven days of creation is the secret of the two partzufim: Ze’er Anpin and Nukba of the world of Atzilut, and they contain seven sefirot: Chessed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchut, as stated above. It is explained in these verses of the act of creation how Abba Ve-imma, which are Chochmah and Binah, emanated them, from the beginning of their emergence until the completion of their maturation, which spans over six thousand years. This idea is progressively clarified here in the Zohar on Bereshit.
Sulam on Zohar, Introduction 1:4
Rabbi Chizkiya began his explanation of the [partzuf of] Nukba of Ze’er Anpin in order to clarify the order of her emanation from the [partzuf of] Imma, which is Binah, who is called by the name Elohim. That is why he began by explaining the concept of the lily, which is the Nukba of Ze’er Anpin. Since the Nukba of Ze’er Anpin, at the conclusion of her development, is called the Assembly of Israel – as stated below – he says, “what is this lily; it is the Assembly of Israel.”
Sulam on Zohar, Introduction 1:5
This lily has two states: A state of immaturity, which is her initial formation, at which time she has only one sefira, Keter, within which the light [of the level] of nefesh is clothed, and her nine lower sefirot have fallen from Atzilut to the world of Beriá; and a state of maturity, at which time her nine lower sefirot ascended from the world of Beriá to the world of Atzilut, and she is formed with them into a whole partzuf of ten sefirot. She then ascends together with her husband, Ze’er Anpin, to a height equal to that of the [partzufim of] Abba Ve-imma of Atzilut and [Ze’er Anpin and Nukba] clothe [Abba Ve-imma]. Then Ze’er Anpin is called by the name "Israel", whose [Hebrew] letters spell li rosh [“to me a head”], while Nukba is called by the name "Assembly of Israel", because she gathers within herself all the lights of her husband, Israel, which she then passes to the lower realms.
Sulam on Zohar, Introduction 1:6
The state of immaturity is called “a lily among the thorns” because the nine lower sefirot [of the Nukba] were emptied of the light of Atzilut and were left like thorns. The state of maturity is called simply “a lily,” or “the Assembly of Israel.” This is the meaning of the comment: “For there is a type of lily and there is another type of lily.”
Sulam on Zohar, Introduction 1:7
Now, the reddish tint indicates that the external forces have a hold there, through which the kelipot can absorb. This occurs during the state of immaturity, when the nine lower sefirot [of the Nukba] are in Beriá. [Nukba] also has a whitish tint, that is, in the vessel of her Keter, where the external forces have no hold. Accordingly, [the Zohar] states: “Just as the lily that is among the thorns has red and white, so too the Assembly of Israel has judgment and mercy.” This teaches that even in the mature state [of the Nukba], when she is called the Assembly of Israel, although she then ascends and clothes Binah in her mature state, as explained above, she nevertheless retains the attribute of judgment. For [Nukba] requires the mystical partition that is forged within her for the purpose of fusion through collision, and the judgment in the partition reaches the supernal light and returns it backward. This process raises the ten sefirot of the returning light, which is called “the light of judgment,” and [this returning light] draws to itself ten sefirot of direct light, referred to as "the light of mercy" (see the “Introduction to the Wisdom of Kabbalah” (Petichá leChochmat HaKabbala), section 14). Accordingly, the Assembly of Israel also contains judgment and mercy, corresponding to the red and white colors of a lily among thorns.
Sulam on Zohar, Introduction 1:8
This is the mystical secret of the tank made by King Solomon [see I Kings 7:23–26], which stood upon twelve oxen. For these, the nine lower sefirot [of the Nukba], which fell into Beriá as stated, were rectified there through the secret of the twelve oxen. The point of Keter that remained in Atzilut is the secret of the tank that was positioned above them, and their joint incorporation is called thirteen petals of the lily. The idea of this division of the ten sefirot [of the Nukba] into thirteen will be explained below in Marot HaSulam.
Sulam on Zohar, Introduction 1:9
The brains of Nukba in her mature state, which contain some of the illumination of Chochmah, emanate from the thirteen names that are called “the thirteen attributes of mercy.” This is the meaning of the phrase**: “so too the Assembly of Israel has thirteen measures of mercy.”** The main idea Rabbi Chizkiya seeks to convey in this comparison of a lily among the thorns and the Assembly of Israel, is to teach us that whatever is present in the mature state of Nukba must exist correspondingly, in a preparatory, preliminary form, already in her initial formation, that is, in her state of immaturity. That is why [Rabbi Chizkiya] states that, parallel to the whiteness and redness of the immature state, judgment and mercy emerge in [Nukba] in the mature state; and parallel to the thirteen petals of the immature state, the thirteen measures of mercy emerge in her in her mature state. He cites this here to teach us how the verses before us elucidate these two orders of the state of immaturity and maturity, which are found in the Atzilut of Nukba, as he proceeds to explain: “So too, the word Elohim, God, that appears here...”
Sulam on Zohar, Introduction 1:10
“So too, the name Elohim that appears here generates thirteen words.” This teaches that the Elohim in this verse, “In the beginning Elohim created,” which is the mystical meaning of Binah emanating the Nukba of Ze’er Anpin, generates these thirteen words: et, hashamayim, ve’et, ha’aretz, ve-ha’aretz, hayta, tohu, vavohu, ve’choshech, al, penei, tehom, ve-ru’aḥ, that is, up to the second [instance of the word] Elohim. These thirteen words allude to those thirteen petals of the lily among the thorns, in the mystical secret of the tank that is above the twelve oxen, as explained above. These [thirteen entities] are the preparations for the Assembly of Israel, to receive the thirteen measures of mercy. That is why [the Zohar] states “surrounding and protecting the Assembly of Israel,” because the thirteen attributes of mercy, which form the complete brains of Nukba, are seen as surrounding her and illuminating her from all sides, around everything. Through them [Nukba] is guarded from contact with external forces, for as long as she lacks the mature brains with the illumination of Chochmah of the thirteen measures, the external forces can suckle from her.
Yahel Ohr on Zohar 1:1a:1
Lily is the Assembly of Israel. As it is written further on (see Vol. 3, 37b, Rabbi Yossi opened, etc.) "that after she clung to him, to the King, etc.," for before she is called "closed rose" which is red, and after she opened and became a vessel, as written (Sanhedrin 22b) "a woman does not make a covenant, etc." and is called a lily, then she is white and red. For through him she becomes perfumed, as written in the Idra Rabba, see there, for she receives from him the Chessed (Grace) which includes 5 Chassadim, and so too Above in the union of kisses, as written in the discourse mentioned above "that after, etc.," as mentioned. And this is "his lips are lilies," as written in Vol. 2, 123a "and the lips, which are two lights of Abba and Imma." And this is what Assembly of Israel says here, for she gathers from Israel.
Yahel Ohr on Zohar 1:1a:2
And this is "Just as the lily that is, etc." And corresponding to judgment and mercy that is within her, he also said about the leaves that cover her: 13 from the side of Chassadim and 5 from the side of Gevurot, as explained. And the 13 measures of mercy are in her by the fact that Malchut is always Keter for the next partzuf, as is known.
Yahel Ohr on Zohar 1:1a:3
She has within her thirteen leaves. It means that the 13 leaves are in her, but the 5 strong leaves are surrounding her, for the Gevurot surround the Chassadim in the secret of "the female shall surround the male," as is known. And these 13 leaves are soft in the secret of Mercy.
Yahel Ohr on Zohar 1:1a:4
She has within her 13 measures. In the secret of Ahavah (Love, gematria 13), as is known. And they are the 12 oxen under the sea, and the sea upon them. "The maidens (Alamot) love you." And this is what it says "that surround her, etc.", for they are in the four winds.
Yahel Ohr on Zohar 1:1a:5
So too Elohim here. It means Binah. Bereshit is Chochmah. Bara is hidden Keter. And as explained at the end of this Part 1, 72. And it means that with Chochmah, Binah created Malchut and everything she needs. And they are Father and Mother. And Keter is the third partner that unites them, as explained above, that is why the world was created with Bet (2) and Alef (1), which are Father and Mother and the Alef that unites them.
Yahel Ohr on Zohar 1:1a:6
And to protect her. For the Chassadim guard so that strangers do not oppress her, as it is written "who keeps the covenant and the kindness," and as written in Vol. 2, 253a "this spirit keeps, etc.," see there. And this is the secret of "The Lord bless you and keep you."
Zohar Introduction 1:2
Text of the Zohar: And afterward, [the name Elohim] is mentioned again. Why is it mentioned again? To generate five strong leaves that surround the lily (see Pinchas 233 and Tissa 189). And these five are called Salvations (Yeshuot). And they are five gates. And regarding this secret it is written: "I will lift up the cup of salvations" (Psalms 116:13), this is the cup of blessing. The cup of blessing must be upon five fingers and no more, in the likeness of the lily that sits upon five strong leaves, pattern of the five fingers. And this lily is the cup of blessing (Terumah 131). From Elohim the second to Elohim the third there are five words. From here on, the Light that was created and was hidden and was included in that Covenant which entered the lily and generated seed in her. And this is called "tree that makes fruit, whose seed is in it" (Genesis 1:11). And that seed exists in the sign of the Covenant properly speaking. → Read more...
Commentaries on 1:2
Ketem Paz on Zohar 1a:2
From here on the Light that was created and was hidden and included in the Covenant: That is, from "And Elohim said" onwards is the secret of the First Light that was hidden, and it is included in Yesod (Foundation). And from here we learn that it was hidden between the Righteous (Tzadik) and Justice (Tzedek), and this is the secret of "he hid it for the righteous for the future to come," and this is "and was included in that Covenant which entered the lily." "And generated seed in her" is the secret of the First Point which is "Holy Seed," as he said above.
Ketem Paz on Zohar 1a:3
And this is called tree that makes fruit: You already know that the "Crown" (Malchut) is the Fruit, in the secret of "and she took of its fruit and ate," for she separated the Fruit from the Tree. And this Tree is the one that "makes" and rectifies and irrigates the Crown called Fruit. And this is what it says: "and this is called tree that makes fruit," which is the sign of the Holy Covenant which is the one who "makes" the Fruit.
Mikdash Melekh on Zohar 1:1a:6
To remove the 5 strong leaves that surround the lily: They are the green leaves that are around the material lily and are an allusion to the 5 final letters (Mantzpach) that Malchut receives from Imma. And this is the language of the Rav z"l regarding the blessing "He who pleads our cause" (and it is alluded to in the book Mishnat Chassidim, p. 131b, paragraph 11): 5 times Nun Vav (56) against the 5 Gevurot Mantzpach, which all transformed into our help; therefore the vowelization of the blessing is with Shva, vowelization of Gevurah, and the end of the blessing is Havayah with the vowelization of Elohim. In Rachel, the "Cup" is in the hand of Havayah, a lily that sits upon 5 strong leaves given to her by Binah to save her. And this is what it says in the Zohar: "and these 5 are called Salvations, and are 5 gates," for the Rav wrote that the 50 gates of Binah are 5 Chassadim, each including ten, totaling 50; and also 5 Gevurot, each including ten, totaling 50. And here Rabbi Chizkiya explains the 50 gates of Binah regarding the 5 Gevurot. And this is the language of the Ariz"l: "The cup of blessing for food must be placed upon the 5 fingers of the right hand, and they are the secret of the 5 sweetened Gevurot, and they are the 5 leaves of the lily." And in the book Arugat HaBosem, p. 85b, he wrote: "The 5 Gevurot of lower Malchut, which are the 5 strong leaves that surround the upper lily which is the secret of the bride of Moses. And the 5 Gevurot guard Malchut from the External Ones and are called Salvations, for they save the maiden." And in Parashat Bereshit this secret is correct.
Mikdash Melekh on Zohar 1:1a:7
Light that was created: According to the literal sense.
Mikdash Melekh on Zohar 1:1a:8
And was hidden: Explanation: that the 5 Chassadim do not go out revealed from the mouth of Yesod of Imma, but a fine garment is made for them, and everywhere they go, they take their garment with them, as the Rav wrote in the book Otzrot Chayim.
Mikdash Melekh on Zohar 1:1a:9
And was included in the Covenant: He is Yesod of Zeir Anpin in which the Chassadim were included. It further seems to me, in my humble opinion: "Light that was created" corresponds to the root of the Chassadim that is in Daat; "and was hidden" corresponds to its expansion in the body of Zeir Anpin, where each Chessed is hidden in one of the Six Extremities; "and was included in the Covenant" corresponds to their inclusion in Yesod.
Mikdash Melekh on Zohar 1:1a:10
And this is called tree that makes fruit: It is known that "tree that makes fruit" is Yesod and "tree of fruit" is Malchut, as is in the Zohar Vayechi p. 238a. And in the book Mishnat Chassidim p. 130b, ch. 2, paragraph 3, he wrote: "And from Yesod of Tevunah that surrounds the Yesod of Abba at the beginning of the place of its exit from the body, Esther went out, whose number is Shoshanah (Lily), and is the number of Adonai filled minus the Yud, which is the secret of the point of her essence that hides in the head of Beriá, and he is the Yud of Adonai." And in Vol. 1 p. 106b, and see in the Zohar in Parashat Balak p. 185b and what the Remez wrote about this in Parashat 'Adonai who shall stand', and in the Zohar in Parashat Vaera 23a and what the Remez wrote about this, and in Pinchas p. 233b and in Haazinu 286b, and then you will understand the essence of the intention of this discourse.
Ohr HaChammah on Zohar 1:1a:20
Why is it mentioned again? That is, why did he not take them from the first Elohim? And why was it necessary to mention again? "To generate", that is, to take out the 13 measures needs revelation, and to take out the 5 strong leaves of the Right, which are called Salvations, it was necessary to mention again. And this is what it says: "the name of 72 ascends and descends," the line of measure [ascends] to its source to extract flow and strength to bring out more existences. "Five leaves": they are from merachefet over the face of the waters to vayomer, as mentioned in Parashat Pinchas p. 233, and they are 5 Sefirot, each including ten, "50 gates," as mentioned in the Tikunim: "Imma Ila'a expanded to Hod." And the intention is that, besides the facet of the six extremities, they have another facet which is the facet of five, and this facet of five surrounds and encircles the lily Malchut, and they are the ones that save her from all her enemies around. And this is what it says "and these five are called Salvations," and therefore it was necessary to mention a second time to bring out these 5 leaves called Salvations from the side of the Right, for every salvation is from the side of the Right, as mentioned in Terumah 169.
Ohr HaChammah on Zohar 1:1a:23
From Elohim the second, which is "and the spirit of Elohim," to Elohim the third, which says "Elohim said: Let there be light, etc.," there are five words. And they are the 5 strong leaves mentioned.
Sulam on Zohar, Introduction 2:1
Afterward, the name Elohim appears once more, that is, Elohim meraḥefet "[the spirit] of God hovered...” Why is it mentioned again? To generate the five hard leaves that surround the lily. These five leaves are called salvations, and they are five gates. It is stated with respect to this secret: “I will lift up the cup of salvation.” This is the cup of blessing, which must rest on five fingers, no more, just as the lily rests on five hard leaves, which correspond to the five fingers. This lily is the cup of blessing. There are five words from the second name Elohim to the third name Elohim, and they are: meraḥefet, al, penei, hamayim, va’yomer (“hovered over the surface of the water. And said,”). These correspond to the five leaves mentioned above. From this point on, when [the verse] states, “And God said: Let there be light,” this refers to the light that was created and hidden, and which is included in that covenant, as it entered the lily and seeded her. This is what is called “tree that makes fruit, and its seed is within it” [Genesis 1:11], and that seed is actually in the sign of the covenant.
Sulam on Zohar, Introduction 2:2
Explanation: “Five vigorous leaves” – This refers to the five restrictions (gevurot) of the Nukba, which are the ten sefirot of the returning light that the Nukba raises by means of fusion through collision with the supernal light and is called "light of judgment." The ten sefirot of direct light are called five donations (ḥassadim), ChaGaT NeH (Chessed, Gevurah, Tiferet, Netzach and Hod), and these are clothed in the five restrictions of the returning light ChaGaT NeH. These five leaves are vigorous, [representing] the forces of judgment that are in the partition, which prevents the supernal light from clothing itself from the partition downwards.
Sulam on Zohar, Introduction 2:3
That is why they are now called only “five vigorous leaves,” since [the partition] is, until now, unfit for fusion upon it. At the time of maturity, when the partition enters into fusion [through collision] with the supernal light, they are called five restrictions, as was explained previously.
Sulam on Zohar, Introduction 2:4
These five vigorous leaves constitute the mystical meaning of the five words that appear from the second Elohim to the third Elohim: meraḥefet, al, penei, hamayim, va’yomer. That is why [Rabbi Chizkiya] asks “why is it mentioned again,” which implies that there is a new action here. He answers that it is in order to extract these five vigorous leaves of the Nukba, which are the preparation for a fusion through collision during the phase of maturity.
Sulam on Zohar, Introduction 2:5
The reason why these ten sefirot of the returning light are called five restrictions, which are Chessed, Gevurah, Tiferet, Netzach, and Hod, and they are not called Keter, Chochmah, Binah, Tiferet, and Malchut, is because they attract only the light of donation (ḥassadim). Therefore Keter, Chochmah and Binah descend from their status and are called Chessed, Gevurah, and Tiferet, while Tiferet and Malchut are called Netzach and Hod.
Sulam on Zohar, Introduction 2:6
That is why [the Zohar] states “five gates...the cup of salvation” which is at the time of maturity, when the five vigorous leaves become five restrictions. At that point they are considered five gates, which are gates opened to receive the five donations (ḥassadim) of the direct light. This is also the reason why they are called “salvations.” Then the Nukba is called “the cup of salvation,” or “the cup of blessing,” since through the qualities [of the gates], the Nukba becomes a vessel that holds the blessing, which are those five donations (ḥassadim) mentioned previously.
Sulam on Zohar, Introduction 2:7
Now, the number of sefirot has two aspects; either they are ten in number, which are essentially five levels, as stated above, or thirteen in number, like the thirteen attributes of mercy. The difference between them is that the number ten is indicative of the sefira of Ze’er Anpin and Nukba, in which there is only light of donation (ḥassadim). The number thirteen indicates the brains of the illumination of Chochmah, which is received in Ze’er Anpin and Nukba. This matter is clarified in Marot HaSulam, below.
Sulam on Zohar, Introduction 2:8
[Rabbi Chizkiya] then states that “the cup of blessing,” which is representative of the five donations (ḥassadim) being attracted to the five restrictions, as stated, “must rest on five fingers,” that is, only on the number ten, which are Chessed, Gevurah, Tiferet, Netzach, and Hod, as stated, and “no more,” that is, to the exclusion of the number thirteen. The reason [why it is only ten] is that the Nukba is fit to receive Chochmah of the mystical meaning of the thirteen only through the clothing of Chochmah in the light of donation (ḥassadim). Therefore, it is first necessary to attract a blessing, which are five donations (ḥassadim) specifically by means of five fingers, which are the five restrictions, and subsequently [the Nukba] can also receive from the thirteen.
Sulam on Zohar, Introduction 2:9
The implication here is that [the five fingers] refers to the five fingers of the left hand, which [represent] five restrictions, since the five fingers of the right hand constitute the mystical meaning of the five donations (ḥassadim). Accordingly, the cup of blessing should be lifted with both hands, that is, with the five fingers of the left hand also, in order to allude to the above-mentioned intention of the five restrictions. Afterward, however, at the start of the blessing, only the five fingers of the right hand should remain on the cup, for one should not awaken the grasp of the Sitra Aḥara, which suckles from the left.
Sulam on Zohar, Introduction 2:10
That is why [Rabbi Chizkiya] said, “from this point on, the light [etc.].” This means to say that the third Elohim in the verse, “Let there be light etc.” comes to emanate the aspect of maturity of Nukba, which are five donations (ḥassadim) and the thirteen attributes of mercy, for the five donations constitute the mystical meaning of the five mentions of “light” in the passage, which are: “Let there be light,” “and there was light,” “that the light was good,” “between the light,” and “the light, day.” The thirteen attributes of mercy are alluded to in the verse: “And there was evening and there was morning, one [eḥad] day,” since eḥad is the mystical meaning of thirteen and also has a numerical value of thirteen. These five lights constitute the mystical meaning of the Sages' statement: “Through the light that the Holy One, blessed be He, created on the first day, Adam could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked at the generation of the Flood and the generation of the Dispersion and saw their corrupt ways, He stood and hidden it from them.” That is why [Rabbi Chizkiya] says “that was created and hidden.”
Sulam on Zohar, Introduction 2:11
That is why [Rabbi Chizkiya] said, “and was included in that covenant, which entered the lily.” Meaning, these five donations (ḥassadim) were first incorporated into the Yesod of Ze’er Anpin, and did not come directly from Binah, which is called Elohim, to the Nukba. The covenant is the Yesod of Ze’er Anpin, which entered the lily and gave them to [the Nukba]. The reason will be explained presently.
Sulam on Zohar, Introduction 2:12
Now, these five donations (ḥassadim) that emerge upon the five restrictions (gevurot), as stated, are called “seed.” Also, you must know that the main power of the judgments and restrictions in the partition, through the power of which [the partition] collides with the supernal light and rejects it [as returning light], is found only in the crown of Yesod of Ze’er Anpin, which he attracted from Mazal ve-Nakeh in the dikna, whereas the Nukba receives from him only an illumination and a branch. Therefore, the main fusion through collision in the partition, which raises the five restrictions that extend and clothe the five donations (ḥassadim), the five lights mentioned above, is performed in the Yesod of Ze’er Anpin, and it is [Ze'er Anpin] who gives those [lights] to the Nukba. For this reason, [Rabbi Chizkiya] specifies that “that seed,” which refers to five donations (ḥassadim) and five restrictions “exists in the real sign of the covenant.” For it is in the sign of the covenant, which is the crown (ateret) of Yesod of Ze’er Anpin, that the totality of the reality of the restrictions that attract five donations (ḥassadim), which is called “seed,” is found. However, the [level of] Yesod of the Nukba receives only a reflection of the restrictions [of Yesod of Ze'er Anpin], and therefore the Yesod of the Nukba is called only by the name "reflection of the covenant."
Yahel Ohr on Zohar 1:1a:7
To generate. And they are the 5 words "hovered, etc." as mentioned above. And they are the 5 Gevurot, and Imma Ila'a (Upper Mother) brought them all out. And everything in Elohim filled and simple, and they are the two Elohims here. And this is the secret of the "13 hills of balsam" and "18 hills." And this is the secret that she is called Chayá (Living/Animal) with her He, the final He.
Yahel Ohr on Zohar 1:1a:8
And these five are called, etc. The secret of the Gevurot and they are the secret of the Waters, as is known (see what our Sages wrote below on page 11b and in various places. HaRosh). And therefore it is mentioned here "face of the waters." And this is the secret of "And you shall draw water with joy from the wells of salvation," and from there is the secret of Joy, as is known "God made me laughter."
Yahel Ohr on Zohar 1:1a:9
And they are five gates. For each one is included of ten. And this is the secret of Kallah (Bride, gematria 55) with her He, as mentioned above.
Yahel Ohr on Zohar 1:1a:10
I will lift up (Essa). For one must raise the Gevurot to the High to sweeten them in their root, and this is the secret of "the cup of blessing must be raised, etc."
Yahel Ohr on Zohar 1:1a:11
Pattern of the five fingers. For "finger" (Etzba) in Daat is AHVH (Note: meaning with the filling of Yudins, the count is Etzba. HaRosh). [Other version: Etzba is the filling of the name AHVH]. And the 5 fingers are 5 Chassadim or 5 Gevurot, right and left, and it is necessary that they be on the right, that they be included in the right. And they are 5 fingers and 13 phalanges, for the 14th phalanx is not in the range, for it is very low, and therefore they said there are 13, and even this phalanx is not in their row and corresponds to the 13th that includes the tribes of Israel, and "this and the sea upon them" (Note: meaning, upon the 12 oxen that Solomon made against the 12 tribes, as our Sages said in various places, and the word "And this" (Ve-Zot) is the 13th that includes them; and his intention is what is written in the Zohar below 248a, see there. HaRosh). The totality of 3 Havayot and the lily that is included in them, six whites, etc., and they are Zeir and Nukba (Yud Vav, He He), and so the totality of the filling of Adonai and Mazal VeNake, and the 14th phalanx is the point that is included in her in the secret of "seven and seven pipes," as is in the beginning of Zohar Chadash Song of Songs, and so it is in Malchut.
Yahel Ohr on Zohar 1:1a:12
From here on. For until here is the measure of Malchut, and from here on is the measure of Zeir Anpin.
Yahel Ohr on Zohar 1:1a:16
And was included in the Covenant. This is the secret of "And God saw the Light that it was good." And they said (Chagigah 12a) that He hid it for the righteous, as it says "Say, etc." And they said below and in the Tikunim that it refers to the "Righteous, foundation of the world" (Tzadik Yesod Olam).
Yahel Ohr on Zohar 1:1a:17
Which entered the lily. This is the secret of "And God made separation between the Light and the Darkness," which is the secret of "between waters and waters" like the thickness of a hair, which is Yesod, as written in Tikun 19, see there. And it is the separation here between the light of Zeir Anpin and the darkness of the Nukba, in which is the secret of darkness, everything before him, which is the secret of the night. And it is still hidden and is not called by name until the seed goes out to the Nukba, and then "and God called to the light Day," which has in it 12 hours of the day which are the drop of the Chassadim, which is 13 measures of mercy, as mentioned above, and they are 12, for the 13 is the generality of the 12, as written in the Idra Zuta and in the Idra Rabba. And the 12 hours of the night are her 13 measures, as mentioned above. And this is "called Night," which He already called.
Yahel Ohr on Zohar 1:1a:18
And this is what it says And generated seed in her. And afterward the Masculine Waters united with the Feminine Waters, which is the secret of "and they shall be one flesh," and this is the secret of "And there was evening and there was morning, day one."
Yahel Ohr on Zohar 1:1a:19
And this is called. Refers to Yesod.
Zohar Introduction 1:3
Text of the Zohar: And just as the image of the Covenant was sown in forty-two couplings [of that] seed, so was the Engraved and Explicit Name sown in the forty-two letters of the Work of Creation. → Read more...
Commentaries on 1:3
Ketem Paz on Zohar 1a:4
And just as the image of the Covenant was sown in 42 couplings: This is the secret of the coupling of this with that by the way of the Alphabets, like the Name of 42 letters, for the path of its exit is from Bereshit to the Bet of VaVohu in the permutation of the letters that I ordered above. And what it says "And just as the image of the Covenant, etc.," know that the secret of the Covenant is a Vav and a Yud upon it, the form of a Zayin, for the Vav and the Zayin are one thing. And behold if you multiply the Vav by the Zayin, that is, 6 times 7, it gives 42; and so if you multiply Zayin by Vav, that is, 7 times 6, it gives 42. And these two letters, the Zayin and the Vav, both are a single secret. And the allusion in this, as you already know, is that the Yesod is the extension of the Vav, that is, a Vav that extends from the First Vav which is Tiferet; for this secret, the First Vav and the one that extends from it, which is the Second, is the Yesod that extends from the First Vav, which receives the Yud (which is the First Point) on its head and becomes then a Zayin, which is the secret of the Sabbath, which is the secret of the Great Sabbath, which is the measure of Binah. This is the secret of the "conjugal time of the scholars of the Torah," and you already know the secret of Talmidei Chachamim (Scholars) who are Netzach and Hod, who sustain the repair of the House to pour the Point of Yesod to the Crown. And I explained this to inform you that man was created in the image of God, not by resemblance of limbs, God forbid, but as a model, remembrance and impression of what is above, if he deserves to attach his thought to Higher things and their spirituality, stripped of any bodily thought. And regarding this it says "And just as the image of the Covenant," that is, the form of the Upper Covenant and its image comes in the secret of the Vav and the Zayin, whose multiplication of one by the other gives 42. Thus was sown the Holy Explicit Name, which is the Name of 42, in the "Work of Creation" (Maassê Bereshit), which is the Crown (Malchut), for there the force of the Name of 42 descends through the Tzadik (Righteous/Yesod). And you, my son, take the essence of things and not their materiality, for matter is nothing but a parable for the spiritual, for since we were formed of matter, we have no access to understand divine spiritual things except by the way of the material parable, and this suffices for him whom God has graced with knowledge.
Mikdash Melekh on Zohar 1:1a:11
The image of the Covenant was sown in 42 couplings: And this is the language of the Rav: Behold, after the upper coupling of Arich in his Chochmah, which is the Hidden Brain, with Binah which is the Throat, and the drop descended from there — Av of Chochmah of Arich and passed through the path of Sag only as a passage, and descended to Mah and Ben of Chochmah of Arich, and there a root of both was received, and he is the root of Zeir and Nukba. And it is known that every drop is YHW which comes from ChaBaD, and YHW of Av was clothed in YHW of Mah, and YHW of Mah in YHW of Ben, which is Yud He He Vav Vav, gematria 42; and there is no drop that descends from above without two drops ascending against it. And behold in the Throat of Arich, which is his Binah, there are six names Ehyeh: two Ehyeh with Yudins in the first three, and two with Alefins in ChaGaT, and two with Heins in NeHY. And the Feminine Waters (Mayin Nukvin) ascend from below to above and the two Ehyeh of Heins clothed themselves in the two Ehyeh of Alefins, and those of Alefins in those of Yudins. And Ehyeh with Yudins simple and filled, and the fullness of the fullness, are 42 letters with the Kolel (adding 1 for the word). And the masculine drop is included in the feminine, behold two Ehyeh are twice 42. And this is what it says in Parashat Bereshit: "And just as the image of the Covenant was sown in 42 couplings", explanation: that in Yesod of Arich, called Covenant, 42 couplings were sown, meaning, twice 42. Also, if we want to interpret YHW of Ben, gematria 42, and two simple Ehyeh, behold 42 couplings. Up to here are the words of the Rav z"l. And it is alluded to in Mishnat Chassidim p. 13a, ch. 2. And this matter is like a kind of 42 couplings made in the coupling of Abba and Imma, as written there in Mishnat Chassidim p. 12b, ch. 3, paragraph 6, and this is his language: "And all the coupling of Abba and Imma is made through the Daat that couples their 42 couplings, which unites the 42 of Sag that is in Abba with the 42 of Ehyeh of Ehyeh of Imma, and they become 42 pairs." And on page 13 mentioned he wrote: "42 couplings of Arich is YHW of Ben which sums to 42. And two 161 (Kassa), Ehyeh with Yudins: their two roots sum to 42." See there. And it seems to me, in my humble opinion, that this is why he wrote "image of the Covenant," for in Arich the name Covenant itself does not apply, but rather "image of the Covenant," for it is nothing but the tip of the Yud, and how would letters and names apply as in Zeir?
Mikdash Melekh on Zohar 1:1a:12
So was sown the Engraved Name, etc. The Rav wrote in the book Kehilat Yaakov: 22 letters, from them is made the body of Zeir; and ten Havayot of crowns (Tagin), which correspond to the Ten Commandments, are the Nefesh of Zeir; and ten Havayot made of points (Nekudot) are the Ruach of Zeir. The totality of all is 42. The Nefesh is of Imma and the Ruach is of Abba. And from these 42 letters all the worlds were created, body, nefesh and ruach. And this is "So was sown the Name, etc." And in that discourse of 42 couplings, the Rav explained that the Name of 42 is from the Bet of Bereshit to the Bet of Vavohu (belongs above). And it seems to me, in my humble opinion, that he compared Malchut to the lily among the thorns specifically, which resembles her in all these similarities, and not to the other lilies. And in the compared there are also Malchuts of Beriá, Yetzirah and Assiyah, but the verse speaks of Malchut of Atzilut, and therefore he said "so is my beloved," which is Malchut of Atzilut, "among the daughters," which are BiY"A which were all called "daughters" because they are feminine, as is known from the words of the Rav z"l, and they do not have as much whiteness as Malchut of Atzilut, and do not have the 13 measures of Arich nor the 5 Gevurot of Imma. And similar to what the Remez wrote in Haazinu p. 86b, see there. And she is also called "Lily of the Valleys" to allude to what was mentioned in Parashat Emor on p. 107a, see there.
Mikdash Melekh on Zohar 1:1a:13
The Remez interpreted here this discourse also about 3 aspects of lights that are revealed in Arich: the Mouth, the Navel and the Covenant in his middle line, which is the channel that crosses the entire world of Atzilut.
Mikdash Melekh on Zohar 1:1a:14
And he presented three introductions: 1. That the Mouth is Malchut, as written in the Gate of Arich ch. 8. 2. That in Chochmah Stima'a (Hidden Wisdom) there is an internal coupling of Palate and Throat, and the light of this coupling breaks through and is revealed from the Mouth outward; and likewise, the 13 rectifications of the Beard, their secret is of Chochmah Stima'a. 3. Chochmah Stima'a is rectified by the Gevurah of Atik and clothes it, and therefore the name Elohim is interpreted in it in various places. Also the 13 measures are in the secret of the 13 letters of Elohim filled. Also the name Elohim simple is in the Beard: El in the 1st rectification, Yud He in the 6th, Mem in the 12th, and Vet (of Vechat'a). And the verse alluded to the secret of three Reshin: Bereshit, secret of the Crown of Arich which is the first for the world of Atzilut, for above it is the world of Ein Sof. Bara, secret of the Second Head, secret of the Air (Avira), and because it is hidden, which is an illumination of Daat of Atik, therefore he concealed and said Bara (Created), who created? Elohim, which is the secret of Chochmah Stima'a that begins to be revealed in the Mouth, as said. And he alludes that this holy Mouth is surrounded by 13 measures of mercy whose root is from the First Kings which are of the name Ben. Also the name Elohim is the secret of Ben (52), in the known secret of "in the sons (Bnei) of God," for 5 letters of Elohim simple...
Mikdash Melekh on Zohar 1:1a:15
...and filled are 13, and the fullness of the fullness are 34, everything is Ben, and this is "among the daughters" (Banot). And for this aspect the name "my beloved" (Rayati) is appropriate, for the coupling of the Mouth is in absolute unity and constancy. And from there all of Atzilut pastures. And it is said "and by your mouth shall all my people be governed." Behold before you 13 rectifications surrounding the first aspect of the revelation of the Light which is the Mouth, which is Malchut.
Mikdash Melekh on Zohar 1:1a:16
Aspect 2: Five strong leaves that surround the lily. And it will be understood by what the Ari z"l wrote (and it is alluded to in Mishnat Chassidim p. 9b, ch. 4, paragraph 1) (and also alluded to in M.C. p. 9, ch. 1, paragraph 2) that the Yesod of Atik ends in the chest of Arich, and Rav Chaim Vital wrote that this Yesod is of the Nukba of Atik. And behold first 5 Gevurot go out from the mouth of this Yesod and afterwards the Chassadim come and push them outward, and the Gevurot surround the Chassadim, and this is the secret of "better is open rebuke." And this is the desired in our discourse, for after the end of the mention of the 13 rectifications of the Beard which end in the chest of Arich, then Elohim is mentioned a second time in five words, which are the 5 Gevurot we said, and from here they were given to Imma, and they are the secret of 50 gates. But here they are "5 gates," secret of the 5 Gevurot that surround the Chassadim, and it is known that in the fullness of the greatness of Zeir, his crown is made of Tiferet of Arich. And this is the place where the Yesod of the Nukba of Atik ends. And since Rachel is equal to Zeir, also her crown is there. And it is known that the main construction of her body is from the 5 Gevurot, and if so, the vessel of her crown will be made of these 5 wonderful Gevurot. And then she is "like a lily" that is surrounded by 5 strong leaves, for the crown is a siege/surrounding, as written "they surrounded Benjamin." And this cup that receives from the Masculine Yesod is called "of blessing." For the Masculine Yesod is "Blessed" and that of the Female is "Blessing," and Cup (Kos) has gematria Elohim, except that here it is "of blessing" for receiving the elevation of these Gevurot, and furthermore because they are unified and surround the Chassadim, and therefore he places it on the right. And regarding this it is said "I will lift up the cup of salvations," for a common cup is in Malchut, and the lifting of the cup is to attract to it from its source, this High and Elevated.
Mikdash Melekh on Zohar 1:1a:17
Aspect 3 of the revelation of the Light is that which reveals itself in essence without diminution and change: it is the Seminal Drop that goes out from the mouth of the member, Light that is Hidden for the Righteous, which is that which extends in the entire middle line of Atik and Arich; the masculines of Atik clothe themselves in those of Arich, and those of Arich in those of Abba, and those of Abba in those of Zeir, and those of Zeir influence into Rachel. And therefore "Let there be Light" (Yehi Or) has gematria Av, Sag, Mah, Ben (the four types of filling of Havayah), which is the secret of the masculine drop. And Yehi Or has gematria Rachel, who receives them in her Yesod. And corresponding to this there is in the lily her seed hidden inside her, and he said about this Holy Seed that "it was created," that is, the reality of its existence from the brains; "and was hidden," that it is not revealed at the navel that is in the chest, but extends in the spinal cord and branches out in ChaGaT NeH in the secret of the 5 Chassadim. And afterwards "was included all in the Covenant" which is called Kol (All). And since this Light does not change, therefore he said "and that seed exists in the sign of the Covenant properly speaking," to exclude that you might think it is only an illumination. And the generality of the discourse begins in the aspect of Malchut First that is revealed in Atzilut, which is the secret of the Mouth. And ends in Rachel who is the Last. And to complete this study, he said:
Mikdash Melekh on Zohar 1:1a:18
And just as the image of the Covenant: And it will be understood in the explanation of "42 couplings" that the Ari z"l wrote, which is the secret of the coupling of Palate and Throat, that is, the secret of Ehyeh YHW, whose secret is 42 in the secret of Yud He He Vav Vav is a 42, and twice Ehyeh is another 42, and this is 42 couplings. Explanation: 42 lights of the Palate couple with 42 of the Throat; this is a summary and the essence of the secret of the coupling of the Mouth, and this is called "image of the Covenant," for it is not the Covenant properly speaking and is not a coupling from the emanator to the receiver that is outside of him. And just as there is in the Mouth the aspect of 42, as said, so in the lower coupling of the body, that is, of the Six Extremities, there is the aspect of the Name of 42 Letters whose secret is in ChaGaT NeHY and Malchut. And in the Mouth there is coupling of kisses, and about both it was said in Sefer Yetzirah: "Covenant of the Tongue and Covenant of the Member" aligned in the middle. And to reconcile what is written that the lily has 13 leaves and 5 strong leaves, and in Haazinu p. 286b says "lily that is included in six leaves," and it cannot be said that the leaves are the leaves of the branch where the lily grows, for in the Tikunim p. 69b it says, according to the correction of the Ari z"l: "that she has 5 leaves and they are Shema Yisrael Hashem Elokeinu Hashem. And 13 leaves inside, Echad. Six red and six white, and the lily that is included in them, behold 13, gematria Echad. Behold there are 5 leaves." Also in the Tikunim p. 81b: "Lily has 5 leaves inside and 5 leaves outside, and they are He He. Her stalk is Vav, her bud Yud, and everything is Elohim, 5 letters of hers are 5 leaves outside, etc.," see there. And also in Zohar Chadash in the beginning of Parashat Yitro. And it is forced to say that it deals with different types of lilies.
Sulam on Zohar, Introduction 3:1
And just as the reflection of the covenant was sown in forty-two fusions of that seed, so was the engraved and explicit name sown with the forty-two letters of the act of creation.
Sulam on Zohar, Introduction 3:2
Explanation: The mystical meaning of the name of forty-two letters [of God] is simple Havayah, and a “filled” Havayah, and a “filled” of a “filled” Havayah, which contain forty-two letters. This will be explained in Marot HaSulam. That seed which is present in the sign of the covenant, which are five donations (ḥassadim) and five restrictions (gevurot), as declared previously, is attracted from the name of forty-two letters [of God].
Sulam on Zohar, Introduction 3:3
This is the meaning of “just as the reflection of the covenant,” which is the Nukba, “was sown in forty-two fusions of that seed, so was the engraved and explicit name sown in the forty-two letters of the act of creation.” The explanation: one can discern two aspects in the Nukba: The first is the construction of her partzuf, built by Binah, which is explained here in the act of creation. The second is her fusion with Ze’er Anpin, which is called “the secret of unification.” That is why [the Zohar] says, “just as the reflection of the covenant,” which is the Yesod of Nukba, “was sown in forty-two fusions of that seed,” from the sign of the covenant, for this phenomenon is through the “secret of unification,” that is, in the mystical meaning of fusion. Through this you can extrapolate to the order of emanation of the construction of the Nukba by means of Binah, called “the act of creation,” which was also in the mystical meaning of the name of forty-two.
Sulam on Zohar, Introduction 3:4
As you know, there are two phases in the construction of the Nukba, phases of immaturity and maturity. Now, the immaturity is called “engraved,” which means engraving of a receptacle for the lights of the phase of maturity, for everything that is received by the Nukba at the time of maturity requires preparation and qualification during the phase of immaturity (as stated in section 1, above, in the paragraph beginning “The brains"). [The immature phase] is therefore called “engraved.” The phase of maturity [of the Nukba] is called “explicit,” because everything that was embedded during the phase of immaturity is clarified and becomes known at the time of maturity. This is the meaning of [Rabbi Chizkiya] when he states: “So was sown the engraved and explicit name” – the Nukba is called “name,” and “engraved” is her immaturity, while “explicit” is her maturity. They were also sown and built through the forty-two letters, like the forty-two fusions in the “secret of unification” in the sign of the covenant. That is why [the Zohar] says, “in the forty-two letters of the act of creation” are the forty-two letters that appear here from Bereshit [“In the beginning”] to the letter bet of va-vohu [“and empty,” Genesis 1:2].
Yahel Ohr on Zohar 1:1a:20
And just as the image. It means, the Covenant that is in the lower man is the image of the Upper Covenant, and he does not sow seed until 42 forces, then he sows seed. And this is what it says "was sown, etc., that seed."
Sod Yesharim, Simchat Torah 53:2
Explanation of the matter: For it is in the Zohar (Introduction 1): "So was sown the Engraved and Explicit Name in the 42 letters of the Work of Creation, etc." That is, that the Holy One, Blessed be He, sowed the Name of 42 in Creation at the beginning of the days of Genesis, and this is so that perfection would not be recognized except through the last degree, that is, in the measure of Malchut. For when it arose in His Simple Will, blessed be He, to create the world and clothe Himself in the garment of Malchut (Kingship), this Will is not concluded in absolute perfection until the end and conclusion of all degrees. For in all the preceding degrees, which are as written "Yours, O Lord, is the greatness (Gedulah) and the power (Gevurah) and the glory (Tiferet) and the victory (Netzach), etc.," the Will is not yet concluded in perfection until "Yours is the Kingdom (Mamlachah)" which is the last degree; then this Divine Will is concluded in absolute perfection. And regarding this alludes the sowing of the Name of 42, for this Name is seven names, each name with six words, and the seventh word is missing, which alludes to the seventh measure called Malchut. And this is to teach that His Will, blessed be He, established such a garment where there is no perfection for His Will except by the acceptance of the Kingdom of Heaven of Creation, and specifically through the last degree, which is the service of man in his small perception, will the purpose of the Divine Will be concluded, so that the seventh measure is no longer missing and the Kingdom of Heaven is in absolute perfection. And this is what is in the Zohar (Yitro 91b): "Because when the Holy One, Blessed be He, planted the world, He sank inside the abyss a stone, engraved with the Holy Name, and sank it inside the abyss. And when the waters wanted to rise, they saw the secret of the Holy Name engraved on that stone and returned and sank and went back. And this Name exists until today inside the abyss, etc." And in the Zohar (Terumah 132): "The Name of 72 ascends and descends, and your sign is Alef-Tav, Bet-Shin; and the Name of 42 ascends and does not descend, and your sign is Alef-Lamed, Bet-Mem, etc." That is, that in the abyss the Holy One, Blessed be He, hid a very precious point, and this is the Name of 72 that ascends and descends in the likeness of the Soul that ascends and descends in the body, as is in the Midrash (Shir Hashirim) that the Soul always yearns to ascend to the clarity of the source of its root, and the Holy One, Blessed be He, shows it that "the whole earth is full of His glory," then it remains at rest in the body. And so the Abyss desires always to ascend to the Source, and as is in the Midrash (Bereshit Rabbah): "The lower waters weep: we want to be before the King." Therefore the Holy One, Blessed be He, sealed the abyss with a stone on which is engraved the Name of 42. And this Name of 42 is the Column of Return mentioned in the Zohar (Vayechi 219a) that there is a column from the Lower Garden of Eden to the Upper Garden of Eden by which the souls ascend, that is, that through it they can ascend to the Source, for it indicates the work/service. And from this Name of 42 light shines to the abyss, that through the work one can "extract the precious from the vile" and see that "the whole earth is full of His glory." And when the abyss sees that in this world of doubt and darkness there is also a path to ascend to the clarity of the Source, and moreover, that one can profit here more by extracting the precious from the vile, which is impossible up there in the Source, then the abyss remains at rest below so that there is the work of man to extract the precious from the vile. Therefore, on Rosh Hashanah, since the beginning of the Will to clothe in Creation awakens then, then it is as it says: "The Name of 42 is hard in judgment," for when the Will comes in the clothing so that there be Creation, it is necessary also for there to be a tone of separation, as is in the Zohar (Bereshit 22b): "All the companions arose and said: Rabbi, is there separation between Father and Mother? For from the side of the Father is Atzilut and from the side of the Mother is Beriá? The companion said to them: It is not so, etc. 'And God said: Let there be light and there was light'. Let there be light from the side of the Father and there was light from the side of the Mother, etc." That is, that when the clothing begins, it is necessary from the side of Creation for a tone of separation to be formed, and then Creation is not at rest and the abyss wants to ascend to the Source and flood the world, and the lower waters weep for they do not recognize yet the preciousness they can profit in this world of doubt, and therefore on Rosh Hashanah the beginning is hard. However, after all the works of this month called "Month of the Strong Ones" (Yerach HaEtanim), which are strong in commandments, and after the libation of water on the Festival for the abyss, to "satiate the abyss," until the abyss recognizes explicitly that through the work of Israel the lower waters have become upper waters really, to the point that there is in truth no difference and division between them, and moreover, that the lower waters profit much more in this for they can extract the precious from the vile, which does not occur with the upper waters, then they remain at rest and joy. And this is the "soft" (Rach) 42: on Rosh Hashanah the 42 is hard in judgment, and its end on the day of Assembly (Atzeret) is soft and joy. And for this it is in the Ari, the Holy, z"l, that on Shemini Atzeret is the Complete Coupling, for then it is soft and joy.
→ Base text Zohar: Sulam, Edição em Português www.zoharonline.org
→ Source Commentaries: Sefaria www.sefaria.org/texts
→ Translation: Semantic, with high philological rigor, by Elizeu A.S.
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