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Hebrew translation:

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Zohar Beresheet

Continued from previous DZ

#419

Come and see: Adam and Eve were created side by side, and he asks: Why were they not created face to face? And he says: It is because it is written: “כִּי לֹא הִמְטִיר יְהוָה עַל הָאָרֶץ”—”For YHVH had not caused it to rain upon the earth” (Genesis 2:5).* And the zivug of Zeir Anpin and Nukva was not yet in its rectification. And when Adam and Eve below were rectified and returned face to face, then also above they were rectified face to face.

The meaning is: Initially, Adam and Eve were two faces, for Eve was the aspect of the left line of Adam, and she was not a face in her own right. And this is because the zivug of Zeir Anpin and Nukva was not yet in perfection, for they are the ones who give birth to them. And therefore it says: “כִּי לֹא הִמְטִיר יְהוָה עַל הָאָרֶץ”, “For YHVH had not caused it to rain upon the earth,” whose meaning is that the zivug of Zeir Anpin and Nukva was not yet on its throne, for YHVH is the secret of Zeir Anpin, and the earth is the secret of his Nukva. And Zeir Anpin and Nukva were not rectified face to face until Adam and Eve were rectified face to face.

And the reason for the matter: For there are two impregnations for every level. In the first impregnation (עיבור, Ibur), it attains six lower sefirot (ו” ק, Vak) without a head. And in the second impregnation, it attains gadlut (greatness). And the first impregnation is when every upper one raises his lower one to him and rectifies it. But the second impregnation is when the lower one ascends to his upper one of his own accord in the secret of the raising of male waters (מ” ן). For the first impregnation is done when the upper one attains gadlut aleph (first greatness), which is no longer face to face, but in Mochin of the back, that is, he returns to himself the letters אל” ה, Aleph-Lamed-Hei that fell from him. And they enter his lower one, and then the lower one ascends with them, because of being attached to the letters Aleph-Lamed-Hei. Thus, for the first impregnation, the upper one raises the lower one. And after the lower one receives there the aspect of katnut (smallness) and desires to receive the Mochin, he then ascends to male water (מ” ן, MaN) to the upper one of his own accord, through which the upper one unites and draws second gadlut (גדלות ב, second greatness), and the upper one is rectified in a face-to-face zivug, and bestows Mochin to the lower one. Thus, as long as the lower one has not ascended מ” ן, MaN to the upper one to receive there the Mochin of face to face, the upper one is also in Mochin of the back side (מוחין דאחורים). And because the lower one is the cause and reason for the emergence of face-to-face Mochin in the upper one, therefore the lower one is considered “prior” to the upper one, for the “prior and after” in the spiritual sense means cause and effect.

Notes:

This Zohar passage interprets כִּי לֹא הִמְטִיר יְהוָה עַל הָאָרֶץ (Genesis 2:5), explaining Adam and Eve’s initial back-to-back creation due to the incomplete zivug of Zeir Anpin and Nukva, rectified only after their face-to-face union below, mirroring the upper zivug. The two impregnations—first (gadlut aleph, back Mochin, upper raises lower) and second (gadlut bet, lower raises מ” ן, MaN, face-to-face)—reflect spiritual cause and effect, with the lower “prior” as cause. 

#420

From where do we have this? This is learned from the Tabernacle, as it is written: “הוּקַם הַמִּשְׁכָּן”, “The Tabernacle was set up” (Exodus 40:17 ), which indicates that another Tabernacle was set up with it, that is, the upper Tabernacle, which is the Nukva. And until the Tabernacle below was set up, the Tabernacle above was not set up. So too here, when it was set up below, that is, when Adam and Eve attained face to face, it was set up above; Zeir Anpin and Nukva above also attained face to face. And because it was not yet rectified above, that is, Zeir Anpin and Nukva were not yet rectified face to face, therefore Adam and Eve were not created face to face. And the verse proves that Zeir Anpin and Nukva were not yet face-to-face, as it is written: כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל הָאָרֶץ—”For YHVH Elohim had not caused it to rain upon the earth” (Genesis 2:5), which indicates that they did not have a face-to-face zivug, for YHVH Elohim is Zeir Anpin, and the earth is the Nukva. And for this reason, the verse concludes: “וְאָדָם אַיִן” (No man, No Adam), whose meaning is that it was not yet rectified face to face but two faces, as mentioned above.

Notes:

This Zohar passage interprets הוּקַם הַמִּשְׁכָּן (Exodus 40:17 ) and כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל הָאָרֶץ (Genesis 2:5). The lower Tabernacle (Adam and Eve’s face-to-face union) rectifies the upper (Zeir Anpin and Nukva), paralleling the Mishkan’s erection. Pre-rain signifies incomplete zivug, with “No Adam” reflecting katnut until rectification. This connects conceptually to Genesis 2:5’s pre-Eden state, emphasizing mutual rectification above and below.

The Tabernacle’s erection explained as the culmination of the Mishkan’s construction, symbolizing divine presence. The lower Tabernacle (Mishkan (dwelling) below) mirrors the upper (Nukva), with erection signifying the zivug of Zeir Anpin and Nukva. Until rectified below, the upper remains incomplete, reflecting the parallel rectification of human and divine unity.

Main Point: Adam and Eve’s initial back-to-back (two faces) creation mirrors Zeir Anpin and Nukva’s incomplete zivug (כִּי לֹא הִמְטִיר), rectified face-to-face below and above, like the Tabernacle’s erection (הוּקַם הַמִּשְׁכָּן).

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