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Hebrew translation:

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Zohar Beresheet

Continued from previous DZ

#410

“וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ”—”And every winged fowl according to its kind” (Genesis 1:21 ), etc., this is those angels about whom it is written: ”כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל”—”For a bird of the heavens shall carry the voice” (Ecclesiastes 10:20 ),* etc. That is, they are angels drawn from Zeir Anpin, called kol (קול, voice). Rabbi Yossi said: They all have six wings and never change themselves. They have six wings because they are drawn from Zeir Anpin, corresponding to his Chessed-Gevurah-Tiferet and Netzach-Hod-Yesod (חג” ת נה” י, Chagat Nehi). “And they do not change” means they do not clothe themselves in a body (as mentioned above, section 407), because no root for the body is found in the aspect of Zeir Anpin, as explained there. And for this reason, it is written “according to their kind” (לְמִינֵהוּ). And he asks: What is the meaning of “according to their kind”? And he says: To the kind from above, that is, to the kind from the chest (חזה, chazeh) and above of Zeir Anpin, where there is no root for the body at all. Therefore, they do not change themselves to clothe in a body. And these fly and roam the world in six flights, corresponding to the six sefirot Chagat Nehi within them, and they see the deeds of human beings and raise them upward to the heavenly court (בית דין של מעלה). And for this reason, it is written: גַּם בְּמַדְעֲךָ מֶלֶךְ אַל תְּקַלֵּל—”Even in your thought do not curse the king” (Ecclesiastes 10:20 ),* that is, the King of the world, for a bird of the heavens shall carry the voice upward, which are the angels mentioned above.

Notes:

This Zohar passage interprets וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ (Genesis 1:21 ), כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל and גַּם בְּמַדְעֲךָ מֶלֶךְ אַל תְּקַלֵּל (Ecclesiastes 10:20 ). Angels from Zeir Anpin (chest upward) have six wings (Chagat Nehi), fixed in kind (לְמִינֵהוּ), remaining spiritual and reporting human deeds to the heavenly court. Unlike Malchut’s angels, they lack a body root, emphasizing Zeir Anpin’s transcendent nature via Chassadim and Chokhmah.

“Do not curse the king” represents the King (YHVH), highlighting how even thoughts are elevated via the zivug (union) of Zeir Anpin and Nukva, ensuring spiritual vigilance.

Main Point: Zeir Anpin’s angels, with six wings (Chagat Nehi), remain fixed (לְמִינֵהוּ), reporting deeds to the divine court as “birds of the heavens,” per כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, without clothing in bodies.

#411

Rabbi Chezkiah said: It is written הָרֹמֶשֶׂת—” the creeping” (Genesis 1:21 ),* but should it not have been written שָׁרְצוּ (sharetzu, swarming), like the verse continues אֲשֶׁר שָׁרְצוּ הַמַּיִם—” which the waters swarmed” (Genesis 1:21 )? And he answers: Rather, like we say ramas laylah (creeping night), which means the night has darkened, and therefore in it, in the night, which is Malchut. תִּרְמֹשׂ כָּל חַיְתוֹ יָעַר—”You make darkness, and it is night; then all the beasts of the forest creep” (Psalms 104:20 ), that is, all the powers of darkness, which are the beasts of the forest, rule in the night. Therefore, כָּל נֶפֶשׁ חַיָּה הָרֹמֶשֶׂת—”every living soul that creeps” (Genesis 1:21 ), its meaning is Malchut. For they all rule at the time when the night, which is the Nukva, rules. Malchut includes everything below her, even the klipot (shells). And the angels begin to sing in the three watches (מישמרות) into which the night is divided, and they sing a song and do not cease. And about these angels, it is written: הַמַּזְכִּירִים אֶת יְהוָה אַל תִּדְמִי לָכֶם—”You who remind YHVH, do not be silent” (Isaiah 62:6).*

*Symbolism of הָרֹמֶשֶׂת and אֲשֶׁר שָׁרְצוּ הַמַּיִם (Genesis 1:21 ): Rashi explains romeset as low-moving creatures, symbolizing subtle, hidden forces. In the Zohar’s Kabbalistic framework, romeset (creeping) evokes darkness and klipot in Malchut (night), contrasting שָׁרְצוּ (swarming, abundance). This reflects Malchut’s dual nature: encompassing divine Mochin yet ruled by klipot during katnut, symbolizing spiritual struggle.

Notes:

This Zohar passage interprets הָרֹמֶשֶׂת and אֲשֶׁר שָׁרְצוּ הַמַּיִם (Genesis 1:21 ), תִּרְמֹשׂ כָּל חַיְתוֹ יָעַר (Psalms 104:20 ), and הַמַּזְכִּירִים אֶת יְהוָה אַל תִּדְמִי לָכֶם (Isaiah 62:6). Rabbi Chezkiah explains הָרֹמֶשֶׂת (romeset, creeping) as Malchut (night), ruled by klipot (beasts of the forest), encompassing all below her, including darkness. Angels sing in her three night watches (מישמרות), reminding YHVH without ceasing, sustaining Mochin amid Sitra Achra. This connects conceptually to Genesis 1:21 ’s fifth day, balancing light and shadow in creation.

Main Point: Romeset symbolizes Malchut (night), ruled by klipot (beasts), yet sustained by angels’ ceaseless song (הַמַּזְכִּירִים), maintaining divine unity during darkness.

#412

Rabbi Shimon rose and said: I was looking at the time when the Holy One, blessed be He, desired to create man, all the upper and lower ones trembled. And the reason they trembled is because all the upper and lower worlds depend on his deeds, whether for the rod or for kindness, and thus the creation of man touches all of them. Therefore, they trembled, for they feared perhaps he would sin. And the sixth day was ascending in its levels, until it ascended to the supernal will, and illuminated the beginning for all the lights.

Notes:

This Zohar text describes the cosmic tremor at man’s creation, as all worlds depend on his deeds—potentially leading to judgment (שבט, shevet, rod) or mercy (chessed). The upper (sefirot) and lower (worlds) tremble fearing sin, yet the sixth day ascends to the supernal will, illuminating all lights (Mochin), rectifying creation.

Main Point: Man’s creation causes universal trembling due to his influence on all worlds, but the sixth day’s ascent to the supernal will illuminates all lights, balancing potential sin with rectification.

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