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Hebrew translation:

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Zohar Beresheet

Continued from previous DZ

#413

And the gate of the east was opened, for from there the light goes out to shine in the world. The explanation of the matter: For you already know that all the actions that were necessary to be in the order of emanation of the faces of Zeir Anpin and Nukva must return over them in the secret of their zivug for the birth of a soul. And the order of emanation of the faces (Partzufim, פרצופים) of Zeir Anpin and Nukva is brought in short words: “תלת נפקי מחד” (three emerge from one), which means that initially Zeir Anpin ascends to מ” ן (male waters) of Yisrael Saba and Tevunah, and arbitrates there between the right and left of Yisrael Saba and Tevunah, in the secret of the stature of Chassadim (קומת החסדים) that emerges there on the masach (מסך, screen) of chirik (וִ) within it. And then the three, one within the other, are included, and three Mochin (חב” ד, Chochmah- Binah- Daat) emerge there in Yisrael Saba and Tevunah. Which is the secret of the three, that are the חב” ד, (ChBaD) of Yisrael Saba and Tevunah, emerging from one, which is Zeir Anpin, for through his arbitration of the two lines there, these three Mochin are illuminated there. And therefore, the one, which is Zeir Anpin, stands in these three Mochin (ChBaD), for the reason that every measure of illumination that the lower one causes to emerge in the upper one, the lower one also merits it. And behold, all that way, Zeir Anpin and Nukva must pass anew in order to give birth to the soul of Adam. That initially Zeir Anpin must ascend מ” ן (male water) to Yisrael Saba and Tevunah, to set control between the right and left within them. And this ascent of Zeir Anpin to Yisrael Saba and Tevunah is attributed primarily to the Yessod of Zeir Anpin, for it is the bearer of the masach of chirik (וִ).

And this is what it says here that the sixth day, which is the Yessod of Zeir Anpin, ascends in its levels to מ” ן (male water) to the supernal will (רצון עליון), which is Yisrael Saba and Tevunah, and holds there between the right and left of Yisrael Saba and Tevunah. And through his control, three Mochin (חב” ד, ChBaD) are revealed in them, in the secret of “תלת נפקי מחד” “three come from one”. And it is found that these three Mochin that emerged in Yisrael Saba and Tevunah through Zeir Anpin’s control are the first Mochin of the illumination of Chokhmah that are revealed in the worlds, for the Chokhmah of Arich Anpin is concealed and does not shine to the faces of Atzilut. And all the illumination of Chokhmah that shines in Atzilut is only from the secret of Binah that returned to be Chokhmah, and this is Yisrael Saba and Tevunah. Thus, these Mochin that emerged in Yisrael Saba and Tevunah and were completed through Zeir Anpin’s control are the first Mochin in all of Atzilut. And afterward, Zeir Anpin himself merited these three Mochin in the secret of “one stands in three”, as mentioned above. And it is found that through this, the gate of the east was opened, meaning that Zeir Anpin, called east, was opened to shine in three Mochin like Yisrael Saba and Tevunah, for from Yisrael Saba and Tevunah the light goes out to Zeir Anpin. And remember here that the four directions of the world are allusions to the four aspects Chochmah and Binah, Tiferet and Malchut (חו” ב תו” מ), and in Zeir Anpin and Nukva they are Chesed and Gevurah, Tiferet and Malchut (חו” ג תו” מ), where south is the secret of the right, Chessed. North is the secret of the left, Gevurah. East is the secret of Zeir Anpin, and Tiferet, which is the middle line. West is the secret of the Nukva of Zeir Anpin and Malchut, which receives from the three lines of south, north, and east. And remember this for all the continuation.

And south, which is the secret of the right and Chessed, revealed the strength of its illumination that it inherited from the head, that is, from Yisrael Saba and Tevunah, and was strengthened in the east, which is Zeir Anpin. The meaning is: After Zeir Anpin received the Mochin in the secret of the three lines from Yisrael Saba and Tevunah, as mentioned above, he drew to himself the line of the right, Chassadim, for Zeir Anpin’s root is covered Chassadim, and he does not need the illumination of Chokhmah drawn in the left line, called north. However, in truth, he drew all three lines, which are the secret of south, north, and east, but the right line, which is south, was strengthened in its rule and covered and concealed the other lights. That is, it prevailed in its rule and nullified the others.

East, which is Zeir Anpin, strengthened to the north, meaning that he returned and revealed within himself the illumination of the left that he drew from Yisrael Saba and Tevunah, which is the secret of the point of shuruk (וּ). And the north was aroused and spread within Zeir Anpin, and called with great strength to the west, which is the Nukva of Zeir Anpin, to draw near and participate with him. Then the west, which is the Nukva, ascended in the north and was joined to it. The meaning is: The primary building of the Nukva is from the left side, which is north. And therefore, Zeir Anpin aroused the north within him to spread in its full measure and to be clothed within the Nukva. And what it says “with great strength” is because the illumination of the north is with great power, for with its illumination, all the lights of Malchut are congelated.

Afterward, south, which is the right, and Chessed, came and clung to the west, which is the Nukva. And it is found that south and north surround her, which are the fences of the garden. The meaning is: For after the Nukva was joined to the illumination of the north, she was congelated in the secret of the sea of congelation (ימא דקאפו, Yam d’Kafu), until Zeir Anpin returned and drew to her the south, which is the secret of the light of Chassadim in the right. And then the illumination of Chokhmah in the north was clothed in the Chassadim in the south, and her lights were opened to shine in the worlds. And besides this, these two illuminations, south and north, became guardians for the Nukva from the klipot and judgments, for the south wind nullifies all judgments, and the north wind subdues all the external ones (החצונים) and klipot. And they are considered because of this as guardians, like the fence that guards the garden from strangers.

Then east, which is Zeir Anpin, unites with the west, which is the Nukva, and the west is in joy, and she asks from all of them and said: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ—”Let us make man in our image, after our likeness” (Genesis 1:26 ).* That he should be in this way, in the four directions of south, north, east, west, and above and below, that is, six lower sefirot (ו” ק). And then Zeir Anpin cleaved to the Nukva and brought forth the soul of Adam (first Adam). And therefore, we learned that Adam came from the place of the Temple, that is, from the Nukva of Zeir Anpin, as mentioned above. And she is called the Temple.