Zohar Beraisheet - Section 10 A - The 2 Great Luminaries

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Beraisheet Section 10 A

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

The Zohar discusses the creation of the sun and the moon, which originally were of equal size and importance. But the moon was not content, and she cast a jealous eye on her cosmic neighbor. As a result of her envy of the sun's illumination, the moon was eventually reduced in both size and significance. Henceforth, the moon would have no light of her own. Instead, she must reflect the light of the sun. Here the Zohar reveals a profound secret of human nature. This is the origin of the trait known as Hatred For No Reason. Sometimes we are envious of our neighbors' possessions even if we possess exactly the same things. Instead of appreciating our lot in life, we begrudge the lot of others, even though it in no way diminishes our own. In Kabbalah, the reduction of the moon symbolizes the separation between the male and female aspects of The Creator. This manifests as the separation of the spiritual dimension Zeir Anpin, or The Upper World, and the physical realm of Malchut, or the Lower World. Just as the moon's light is derived from the sun, Malchut's Light is drawn from the world of Zeir Anpin. Through positive deeds and actions and the removal of our jealous nature, we can unify these two dimensions and create a flow of Light into our lives. Reading this section gives us the ability to bring about this unity when we recite our prayers and perform the necessary spiritual actions.

Pasook 111. from the Zohar Sulam Commentary on Parasha Beraisheet A

111. וַיַּעַשׂ אֱלֹקִים אֶת שְׁנֵי הַמְאוֹרוֹת הַגְּדוֹלִים, וַיַּעַשׂ רִבּוּיָא וְתִקּוּנָא דְּכֹלָּא כִּדְקָא יָאוֹת. אֶת שְׁנֵי הַמְאוֹרוֹת הַגְּדוֹלִים. בְּקַדְמֵיתָא בְּחִבּוּרָא חָדָא, רָזָא דָּא שְׁמָא שְׁלִים כַּחֲדָא, ידו"ד אֱלֹקִים, אַף עַל גָּב דְּלָא אִיהוּ בְּאִתְגַּלְּיָא אֶלָּא בְּאֹרַח סָתִים.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And Elohim made the two great luminaries" (Beresheet 1:16). "And...made" SIGNIFIES the greatness and the full establishment of everything, as it should be. The phrase: "The two great luminaries" INDICATES that THE TWO GREAT LUMINARIES, WHICH ARE ZEIR ANPIN AND HIS FEMALE PRINCIPLE, were united at first. This is the secret of the full name Yud Hei Vav Hei - Elohim, which although not openly revealed can be surmised. SO THE "TWO GREAT LUMINARIES" APPEAR IN A FULL NAME, EVEN THOUGH THE NAME ELOHIM SHINES ONLY IN A CONCEALED WAY.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk is hinting at a difficulty in humann understanding. How can Elohim - a name associated withn the left column create HaShem.

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    • Pasook 112. from the Zohar Sulam Commentary on Parasha Beraisheet A

    112. הַגְּדוֹלִים דְּאִתְבְּרִיאוּ בִּשְׁמָא, דָא כְּדָא, לְאִתְקְרֵי בְּהוֹ שְׁמָא דְכֹלָּא, מצפץ מצפץ, אִלֵּין שְׁמָהָן עִלָּאִין, דִּתְלֵיסַר מְכִילָן דְּרַחֲמֵי. הַגְּדוֹלִים, אִלֵּין אִתְרַבִּיאוּ, וְסָלְקִין לְעֵילָא, בְּגִין, דְּאִינוּן עִלָּאִין מֵרָזָא עִלָּאָה, וְסָלְקִין לְתוֹעַלְתָּא דְּעָלְמָא, דְאִתְקַיְימָא בְּהוֹן עָלְמִין, כְּגַוְונָא דָא, שְׁנֵי הַמְאוֹרוֹת תַּרְוַויְיהוּ כַּחֲדָא סְלִיקוּ בִּרְבוּתָא חָדָא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    THE WORD "great" MEANS THAT, by this name, ZEIR ANPIN AND HIS FEMALE PRINCIPLE grew in greatness AS EQUALS, so much so that they were called by the name THAT UNITES everything TOGETHER, WHICH IS Mem-Tzadi-Pe-Tzadi Mem-Tzadi-Pe-Tzadi. ZEIR ANPIN RECEIVED HIS GREATNESS FROM THE RIGHT ONE, HIS FEMALE PRINCIPLE FROM THE LEFT ONE. IN SUCH A WAY, THEY ARE REFERRED TO AS "THE TWO GREAT LUMINARIES." These are the most supernal names THAT PRECEDE the thirteen attributes of Mercy. THE NAMES MEM-TZADI-PE- TZADI MEM-TZADI-PE-TZADI ARE CALLED "GREAT," BECAUSE they became great and ascended, since they are supernal and DERIVE from the secret of above. They benefit the world, as the worlds' existence depends on them. Similarly, the two luminaries THAT APPEAR IN THE VERSE, WHICH ARE ZEIR ANPIN AND HIS FEMALE PRINCIPLE, both rose as one, in one greatness.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Do you think this pasuk is about the sunn and moon? It is not. Zeir Anpin is the sun the moon is mulchut of Zeir Anpin.

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    • Pasook 113. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    113. לָא אִתְיַישֵׁב סִיהֲרָא לְגַבֵּי שִׁמְשָׁא, דָּא אִכְסִיף מִקַּמֵּי דָּא, סִיהֲרָא אָמְרָה אֵיכָה תִרְעֶה, שִׁמְשָׁא אָמְרָה אֵיכָה תַרְבִּיץ בַּצָּהֳרָיִם, שְׁרַגָא זְעֵירָא אֶכְדֵין צָהִיר בַּצָּהֳרָיִם, שַׁלָּמָה אֶהֱיֶה כְּעוֹטְיָה, אֶכְדֵּין אֶהֱוֵי בְּכִסּוּפָא, כְּדֵין אַזְעֵירַת גַרְמָהּ לְמֶהֱוֵי רֵישָׁא לְתַתָּאי, דִּכְתִיב צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, אָמַר לוֹ הָקָדוֹשׁ בָּרוּךְ הוּא זִילִי וְאַזְעֵירִי גַרְמָךְ.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    The moon was not at ease with the sun because she felt embarrassed before it. The moon said TO THE SUN: "Where do you feed your flock? Why do you make your flock to rest at noon?" (Shir Hashirim 1:7). THIS IS AS IF TO SAY: How can a tiny candle shine in the middle of the day? "Why should I be like one who cloaks himself?" (Ibid.) That is: how can I remain in shame? Then she lowered herself to be head of the lower beings, as it is written: "Go your way forth by the footsteps of the flock" (Ibid. 8). Thus, the Holy One, blessed be He, said to her, 'Go and diminish yourself.'

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The moon is a codeword for the Children of Israel. When one looks at the sun - with appropriate protections - and the moon they appear similar in size. The diminishment spoke about is the aspect of the cycle of the moon. initially the moon was always fully reflecting the light of the sun - like the full moon. This is my opinion. As part of Mashiach process this restoration will take place for the moon also.

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    • Pasook 114. from the Zohar Sulam Commentary on Parasha Beraisheet A

    114. וּמִתַּמָּן לֵית לָהּ נְהוֹרָא, בַּר מִשִּׁמְשָׁא, דִּבְקַדְמֵיתָא הֲווֹי יַתְבֵי כַּחֲדָא בְּשִׁקּוּלָא, לְבָתַר, אַזְעֵירַת גַּרְמָהּ, בְּכָל אִנוּן דַּרְגִּין דִּילָהּ, אע"ג דְּאִיהִי רֵישָׁא עָלַיְיהוּ, דְּהָא לֵית אִתְּתָא בְּרִבּוּיָא, בַּר בְּבַעֲלָהּ כַּחֲדָא, אֶת הַמָּאוֹר, הַגָּדוֹל ידו"ד, וְאֶת הַמָּאוֹר הַקָּטָן, אֱלֹקִים, סוֹף כָּל דַּרְגִּין, סוֹפָא, דְּמַחֲשָׁבָה. בְּקַדְמֵיתָא אִתְרְשֵׁים אִיהוּ לְעֵילָא, בְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, אָת רְבִיעָאָה דִילֵיהּ, וּלְבָתַר אַזְעֵירַת גַּרְמָהּ, לְאִתְקְרֵי בִּשְׁמָא דֵּאלֹקִים.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    From then on, she had no light of her own. She had only the light she received from the sun. At first, they were united as one on the same level, but she later lowered herself from all of its grades. THIS MEANS THAT IT LOST ALL HER GRADES AND EMERGED FROM THE WORLD OF ATZILUT. Although she is the head of THE LOWER WORLDS OF BRIYAH, YETZIRAH AND ASIYAH, SHE IS NEVERTHELESS CONSIDERED TO HAVE LOST ALL HER GRADES, as in principle a woman has no significance unless she is together with her husband. IN OTHER WORDS, BECAUSE THE FEMALE PRINCIPLE IS SEPARATED FROM ZEIR ANPIN, HER HUSBAND, AND HAS LEFT THE WORLD OF ATZILUT TO GO TO THAT OF BRIYAH, SHE HAS BROUGHT ABOUT THE LOSS OF ALL HER GRADES. EVEN THOUGH SHE HAS BECOME HEAD IN THE WORLD OF BRIYAH, SHE DOES NOT CONSIDER THIS TO BE SIGNIFICANT BECAUSE SHE IS SEPARATED FROM HER HUSBAND, WHO IS IN THE WORLD OF ATZILUT. The phrase: "The greater luminary" (Beresheet 1:16) ALLUDES TO ZEIR ANPIN, WHO IS CALLED BY THE NAME Yud Hei Vav Hei. "The lesser luminary" (Ibid.) ALLUDES TO THE FEMALE PRINCIPLE, WHICH IS CALLED BY THE NAME Elohim, the last of the grades and an end to Thought - NAMELY, AN END TO THE WORLD OF ATZILUT THAT IS CALLED THOUGHT. At first, THE FEMALE PRINCIPLE was inscribed above IN ZEIR ANPIN in the fourth letter of the Holy Name Yud Hei Vav Hei, BECAUSE THE FEMALE IS THE LOWER HEI. IN OTHER WORDS, WHEN SHE WAS ON THE SAME LEVEL WITH ZEIR ANPIN, SHE WAS THE LOWER HEI OF THE NAME YUD HEI VAV HEI. But afterward, she lowered herself to be called by the name Elohim.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Malchut is the Keter of the next generation. The seed grows into a Tree of the net generation. The female principle desired to be King and was made King yet it did not satisfy her. Be careful what one asks HaShem for. All desires are fulfilled . . . eventually.

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    • Pasook 115. from the Zohar Sulam Commentary on Parasha Beraisheet A

    115. וְעִם כָּל דָּא, סַלְקָא לְכָל סִטְרִין לְעֵיל בְּאָת ה' בְּחִבּוּרָא דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, לְבָתַר אִתְפַּשְׁטוּ דַרְגִין, מִסִּטְרָא דָא, וּמִסִּטְרָא דָא, דַּרְגִּין דְּאִתְפַּשְׁטוּ מִסִּטְרָא דִּלְעֵיל, אִקְרוּן מֶמְשֶׁלֶת הַיּוֹם, דַּרְגִּין דְּאִתְפַּשְׁטוּן מִסִּטְרָא דְתַתָּא, אִקְרוּן מֶמְשֶׁלֶת הַלַּיְלָה.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    In spite of all this, THE FEMALE PRINCIPLE ascended on all sides and SHONE IN ALL DIRECTIONS from above; THAT IS, BEFORE SHE DIMINISHED HERSELF and when she was THE LOWER Hei in the assembling of the letters of the Holy Name, YUD HEI VAV HEI. Later, WHEN SHE BELITTLED HERSELF, the grades expanded out from all sides, WHICH MEANS THAT SHE SHONE FROM THE ASPECT OF BEING BEFORE THE LOWER HEI OF YUD HEI VAV HEI AND ALSO FROM THE ASPECT OF BEING NOW THE NAME ELOHIM. The grades that expanded from the aspect of her being above, FROM THE LOWER HEI OF YUD HEI VAV HEI, are called the "rule (of) the day" (Ibid.). The grades that expanded from the aspect of her being below, FROM THE NAME ELOHIM, are called the "rule (of) the night" (Ibid.).

    chanoch's Commentary

    both charms the male nand confuses the nmale. This isn myn opinion.

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk explains how the female can be a clear duality. Thisn duality nis what

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    • Pasook 116. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    116. וְאֵת הַכּוֹכָבִים, שְׁאָר חֵילִין וּמַשִּׁרְיָין, דְּלֵית לוֹן חוּשְׁבְּנָא, דְּכָלְהוֹ תַּלְיָין בְּהַהוּא רְקִיעַ הַשָּׁמָיִם. חֵי הָעוֹלָמִים, דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹקִים בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ, דָּא אֶרֶץ עִלָּאָה, לְתַתָּא כְּדוּגְמָא דָא חֵי הָעוֹלָמִים, וְדָא לְהָאִיר עַל הָאָרֶץ, דָּא אֶרֶץ תַּתָּאָה, כְּדוּגְמָא דִלְעֵיל.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    The words "the stars" (Beresheet 1:16) ALLUDE TO countless hosts and groups of angels, who are all suspended in that "firmament of heaven" THAT IS YESOD OF ZEIR ANPIN AND IS CALLED life of the worlds, as it is written: "And Elohim set them in the firmament of heaven to give light upon the earth" (Ibid. 17).

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. In my opinion, Light is a codeword for fulfillment of desire. Does thishelp your understanding of this pasuk.

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    • Pasook 117. from the Zohar Sulam Commentary on Parasha Beraisheet A

    117. מַלְכוּתָא דְּדָוִד, אִתְתַּקַּן בְּיוֹמָא דָא, רִגְלָא וְסַמְכָא רְבִיעָאָה דְכוּרְסְיָיא, אִתְתַּקָּנוּ אַתְוָון, וְאִתְיַישְׁבוּ עַל דּוּכְתַּיְיהוּ. וְעִם כָּל דָּא, עַד יוֹם שְׁתִיתָאָה, דְּאִתְתַּקַּן דְּיוֹקְנָא דְּאָדָם, תִּקּוּנָא כִּדְקָא יָאוֹת, לָא אִתְיַישֵׁב בְּדוּכְתֵּיהּ, וּכְדֵין אִתְתַּקַּן כּוּרְסְיָיא עִלָּאָה, וְכוּרְסְיָיא תַּתָּאָה, וְעָלְמִין כָּלְהוֹ אִתְיַישְׁבוּ בְּדוּכְתַּיְיהוּ, וְאַתְוָון כָּלְהוֹ אִתְתַּקְּנָן עַל גַּלְגַּלּוֹי בִּפְשִׁיטוּ דְּטוּפְסִירָא דְּקוּטְרָא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    The kingdom of THE HOUSE OF David was established on this day, THE FOURTH DAY, which is the fourth leg that supports the throne. IT HAPPENED ON THE FOURTH DAY BECAUSE the letters were completed and fixed in their places PROPERLY. In spite of all this, MALCHUT (KINGDOM) was not fixed properly in its place before the sixth day, because only then was the image of man completed and properly established. ON THE SIXTH DAY, the upper throne and the lower throne were established and all the worlds settled in their places. All the letters were set in their spheres after untying and releasing the complicated knot THAT EXISTED AMONG THE LETTERS.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The letters were created on the first day in the world of Atzilut yet were intertwined and confused. This confusion was not clarified until the sixth day when the letters were put in nthe order of the Alef Bet. In my opinion, this is related to days five and six representing nthe 2000 years tht HaShem played withthe letters prior to Creation.

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    • Pasook 118. from the Zohar Sulam Commentary on Parasha Beraisheet A

    118. וְיוֹמָא רְבִיעָאָה, אִיהוּ יוֹמָא מָאִיס מִבּוֹנִים, כד"א אֶבֶן מָאֲסוּ הַבּוֹנִים, הה"ד בְּנֵי אִמִּי נִחֲרוּ בִי. דְּהָא נְהוֹרָא דָא אַזְעֵירַת גַּרְמָהּ, וּנְהִירוּ דִילָהּ, וּקְלִיפִּין אִתְּקָנוּ עַל דּוּכְתַּיְיהוּ, כָּל אִינוּן נְהוֹרִין דְּנָהֲרָן, כָּלְהוֹ תַּלְיָין בְּהַאי רְקִיעַ הַשָּׁמָיִם, לְאַתְקָנָא בְּהוֹ כּוּרְסְיָיא דְדָוִד

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    The fourth day, WHICH IS THE KINGDOM OF DAVID, was rejected by the builders, as it is written: "The stone which the builders rejected..." (Tehilim 118:22) and also "my mother's children were angry with me" (Shir Hashirim 1:6). For this light, REFERRING TO MALCHUT, lowered itself and diminished its own radiance while the Klipot were established in their places. THIS GAVE PLACE TO THE EMERGING OF THE KLIPOT AND THEIR RULE. THUS SHE SEEMED LOATHSOME IN THE EYES OF THE RIGHTEOUS THAT BUILT IT. ONLY LATER, WHEN SHE WAS COMPLETED AND READY FOR UNION WITH ZEIR ANPIN, WAS IT SAID SHE "HAS BECOME THE HEAD STONE OF THE CORNER" (TEHILIM 118:22). All those lights that shone DURING THE 6000-YEAR PERIOD were suspended in this firmament of heaven to establish with them the throne of David - NAMELY, THE KINGDOM (MALCHUT) OF DAVID.

    chanoch's Commentary

    This pasuk is extremely clear as written, with Rabbi Ashlag's comments. The fourth day connects to the Sefirah of Netzach. King David is a chariot to Malchut - the 7th day. How do we reconcile the message in this pasuk?

  • Link to Zohar Index - List of Subjects

    • Pasook 119. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    119. אִלֵּין נְהוֹרִין מְצַיְירָן צִיּוּרָא דִלְתַתָּא, לְאַתְקָנָא צִיּוּרָא דְּכָלְהוֹ דְּאִנוּן בִּכְלָלָא דְאָדָם, צִיּוּרָא פְּנִימָאָה. דְּכָל צִיּוּרָא פְּנִימָאָה אִקְרֵי הָכֵי. וּמֵהָכָא, כָּל צִיּוּרָא דְּאִתְכְּלֵיל בְּאִתְפַּשְׁטוּתָא דָא, אִקְרֵי אָדָם, הה"ד אָדָם אַתֶּם, אַתֶּם קְרוּיִן אָדָם, וְלֹא שְׁאָר עַמִּין עוֹבְדֵּי כּוֹכָבִים וּמָזָלוֹת.

    Transliteration

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    Translation

    These lights OF THE KINGDOM OF DAVID create the form below in order to prepare the form of all those that pertain to the inner form of THE FACE OF a man, because every inner form is so called - NAMELY, THE FACE OF A MAN. From this, YOU SHOULD REALIZE THAT every shape included in this expansion OF THE LETTER "FINAL NUN" ? is called man, EVEN THOUGH THEY DO NOT ACTUALLY HAVE THE FACE OF A MAN. Hence, it is written: "But you...are men" (Yechezkel 34:31). You are called men, but not the rest of the idolatrous nations.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

  • Link to Zohar Index - List of Subjects

    • Pasook 120. from the Zohar Sulam Commentary on Parasha Beraisheet A

    120. וְכָל רוּחָא אִקְרֵי אָדָם, רוּחָא דִסְטַר קַדִּישָׁא, גּוּפָא דִילֵיהּ לְבוּשָׁא אִיהוּ, וְעַל דָא כְּתִיב עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וגו', בִּשְׂרָא דְאָדָם לְבוּשָׁא אִיהוּ. וּבְכָל אֲתַר כְּתִיב בְּשַׂר אָדָם, אָדָם לְגוֹ, בָּשָׂר, לְבוּשָׁא דְּאָדָם גּוּפָא דִילֵיהּ.

    Transliteration

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    Translation

    Every spirit is called man, WHICH MEANS THAT ONLY THE ASPECT OF THE LIGHT OF THE SPIRIT THAT IS ENCLOTHED WITHIN THE BODY IS CALLED MAN. So the body of the spirit of the holy side is only a garment; IN OTHER WORDS, THE SPIRIT IS THE ACTUAL ESSENCE OF MAN AND THE BODY IS ONLY ITS COVERING. BUT ON THE OTHER SIDE, THE OPPOSITE APPLIES. This is why it is written: "You have clothed me with skin and flesh..." (Iyov 10:11). The flesh of man is only a garment COVERING THE ESSENCE OF MAN, WHICH IS THE SPIRIT. Wherever it is written the flesh of man, IT HINTS THAT the essence of man is inside. The flesh is only a vestment for man, a body for him, BUT THE ESSENCE OF MAN IS THE ASPECT OF HIS SPIRIT.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The spirit is also called the Ruach or wind or breath. One needs to contemplate how this ter can nbe confused and contemplate the true understanding nwhen the term ruachn is used.

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    • Pasook 121. from the Zohar Sulam Commentary on Parasha Beraisheet A

    121. סִטְרִין דִּלְתַתָּא, דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא, אִצְטַיְירוּ מִנֵּיהּ צִיּוּרִין, דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא, כְּגוֹן צִיּוּרָא דִּבְעִירֵי דַכְיָין, שׁוֹר שֶׂה כְשָׂבִים, וְשֵׂה עִזִּים, אַיָּל וּצְבִי וְיַחְמוּר וגו', אִנוּן דְּבָעְיָין לְאִתְכְּלָלָא בִּלְבוּשָׁא דְאָדָם. הַהוּא רוּחָא פְּנִימָאָה דְּאִינוּן סִטְרִין, סָלֵיק בְּהַהוּא שְׁמָא דְאִתְקְרֵי בָהּ גּוּפָא דִילֵיהּ, לְבוּשָׁא דְהַהוּא שְׁמָא. בְּשַׂר שׁוֹר, שׁוֹר אִיהוּ פְּנִימָאָה דְהַהוּא גוּפָא, בָּשָׂר דִּילֵיהּ לְבוּשָׁא, וְכֵן כָּלְהוֹ.

    Transliteration

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    Translation

    For the lower aspects were melted with the melting of this spirit OF THE FACE OF MAN, AND other forms were fashioned, enclothed in a different kind of garment - NOT BY THAT OF MAN, BUT OF KOSHER ANIMALS. THESE INCLUDE: ox, sheep, goats, kids of the goats, rams, deer, fallow-deer and so on. They would have preferred to be included in the vestment of THE FACE OF a man, BUT WERE NOT. THEY BECAME VESTMENTS FOR OTHERS; NAMELY, GARMENTS FOR THE FACE OF AN OX, THE FACE OF AN EAGLE AND THE FACE OF A LION. The inner spirit OF THE OX, SHEEP AND GOAT is called by the same name as the body of that spirit, BECAUSE THE BODY IS a vestment for that name BUT DOES NOT OWN IT. THE BODY IS the flesh of the ox and the ox is the inner SPIRIT of that body; namely, its flesh is its garment. So it is with all ANIMALS; THEIR BODIES ARE NAMED AFTER THE INNER SPIRIT THAT IS ENCLOTHED WITHIN THEM.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk is explaining the level of animals is even lower than the nefesh of a man. At least it hints to this truth.

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    • Pasook 122. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    122. כְּגַוְונָא דָא, בְּסִטְרָא אָחֳרָא דְּלָא קַדִּישָׁא, רוּחָא דְאִתְפַּשַּׁט בִּשְׁאָר עַמִּין עוֹבְדֵּי כּוֹכָבִים וּמָזָלוֹת נַפְקָא מִסִּטְרָא דְּלָא קַדִּישָׁא, לָאו אִיהוּ אָדָם, וּבְגִין כָּךְ לָא סָלֵיק בִּשְׁמָא דָא, שְׁמָא דְהַהוּא רוּחָא טָמֵא, לָא סָלֵיק בִּשְׁמָא דְאָדָם, וְלֵית בֵּיהּ חוּלָקָא, גּוּפָא דִילֵיהּ לְבוּשָׁא דְהַהוּא טָמֵא, בָּשָׂר טָמֵא. וְטָמֵא לְגוֹ, בְּשַׂר לְבוּשָׁא דִילֵיהּ, בְּגִּין כָּךְ בְּעוֹד דְּשָׁרֵי הַהוּא רוּחָא בְּהַהוּא גוּפָא, אִתְקְרֵי טָמֵא נָפַק רוּחַ מֵהַהוּא לְבוּשָׁא, לָאו אִקְרֵי טָמֵא, וְלָא סָלֵיק הַהוּא לְבוּשָׁא בִּשְׁמָא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    It is similar with the Other Side, which is not holy. The spirit that spreads within the idolatrous nations issues from the side that is not holy AND is not THE ASPECT OF man. Therefore, it is not called by this name, AS HAS BEEN WRITTEN: "BUT YOU...ARE MEN." The name of this spirit is defiled. It is not called man and has no share in him BECAUSE IT EXTENDS FROM THE WICKED MAN (LIT. 'MAN WITHOUT ELEVATION'), WHO DOES NOT WANT TO ASCEND TO THE FACE OF MAN ABOVE. So his body, the vestment of his spirit, is impure and his flesh is defiled. The impure PART, WHICH IS THE SPIRIT, is on the inside and the flesh is his vestment. As long as the spirit dwells within that body, it is considered defiled. As the spirit leaves that vestment, NAMELY THE BODY, neither the body nor the vestment is called impure any longer, AS THE IMPURE ONE, THAT IS THE SPIRIT, HAS DEPARTED FROM IT.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The ruach of the children of Israel is considered pure although a human can defile it. The spirit of the idolotrous nations is not considered pure.

  • Link to Zohar Index - List of Subjects

    • Pasook 123. from the Zohar Sulam Commentary on Parasha Beraisheet A

    123. סִטְרִין לְתַתָּא, דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא, אִצְטַיְירָן מִנֵּיהּ צִיּוּרִין, דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא. כְּגוֹן צִיּוּרֵי בְּעִירֵי מְסָאֲבֵי, וְאוֹרַיְיתָא פְּתַח בְּהוֹ וְזֶה לָכֶם הַטָּמֵא, כְּגוֹן חֲזִיר, וְעוֹפֵי וּבְעִירֵי דְהַהוּא סִטְרָא, רוּחָא סָלֵיק בְּהַהוּא שְׁמָא, גּוּפָא לְבוּשָׁא דִילֵיהּ, וְגוּפָא בְּשַׂר חֲזִיר אִקְרֵי, חֲזִיר לְגוֹ, בִּשְׂרָא לְבוּשָׁא דִילֵיהּ. וּבְגִּין כָּךְ אִלֵּין תְּרֵין סִטְרִין, מִתְפָּרְשָׁן, אִלֵּין אִתְכְּלִילוּ בְּרָזָא דְאָדָם, וְאִלֵּין אִתְכְּלִילוּ בְּרָזָא דְטָמֵא כָּל זִינָא אָזֵיל לְזִינֵיהּ, וְאִתְהַדַּר לְזִינֵיהּ

    Transliteration

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    Translation

    From the lower aspects - REFERRING TO ANIMALS, BEASTS AND BIRDS that were molded into shape by that impure spirit - forms, NAMELY PRIVATE SPIRITS, were drawn out. These were enclothed by other vestments, such as the forms of impure animals, and the Torah said of them, "These shall be unclean to you" (Vayikra 11:29). These forms include pigs and the birds and animals that belong to the OTHER Side. The spirit is called by that name - THAT IS, DEFILED - and the body is its vestment. The body is called the flesh of the pig, because it is a pig in its inner being, IN ITS SPIRIT, while the flesh is a garment COVERING THAT SPIRIT. Therefore, both aspects, those included within the secret of man and those included with the secret of the impure, are separated from AND OPPOSE each other. ON THE SIDE OF HOLINESS ARE THE SPIRIT OF MAN IN GENERAL, AND THE SPIRITS OF PURE ANIMALS, BEASTS AND FOWL, WHICH ARE THE PARTICULAR. FROM THE SIDE OF WICKED MAN IS THE IMPURE WICKED MAN, WHICH IS CONSIDERED THE GENERAL ASPECT, AND THE SPIRITS OF IMPURE ANIMALS, BEASTS AND FOWL THAT ARE THE PARTICULARS. THEY OPPOSE EACH OTHER. Every kind of animal stays with its own kind AND DOES NOT MIX WITH THE OPPOSITE KIND. EVEN IF IT DOES, it eventually returns to its own kind.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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    • Pasook 124. from the Zohar Sulam Commentary on Parasha Beraisheet A

    124. נְהוֹרִין עִלָּאִין דְּקָא מְנַהֲרִין, נַהֲרִין בְּהַהוּא רְקִיעַ הַשָּׁמָיִם וכו' לְאִצְטַיְירָא לְתַתָּא, צִיּוּרִין כִּדְקָא חָזֵי, דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹקִים בִּרְקִיעַ הַשָּׁמָיִם וגו', וְלִמְשׁוֹל בַּיּוֹם וּבַלַּיְלָה, שָׁלְטָנוּ דִּתְרֵין נְהוֹרִין, דָּא אִיהוּ שָׁלְטָנוּ כִּדְקָא חָזֵי

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    All the upper shining lights shine within that firmament of heaven, so that proper forms may be drawn down below, as it is written: "And Elohim set them in the firmament of heaven...to rule over the day and over the night" (Beresheet 1:17). For the dominion of the two lights is a proper dominion.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk is explaining astrological influence energy.

  • Link to Zohar Index - List of Subjects

    • Pasook 125. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    125. מָאוֹר גָּדוֹל שָׁלְטָנוֹ בִּימָמָא, מָאוֹר קָטָן שָׁלְטָנוֹ בְּלֵילְיָא, וְרָזָא דָא מֵהָכָא שָׁלְטָנוּתָא דִדְכוּרָא בִּימָמָא, לְמַלְּאָה בֵיתֵיהּ, בְּכָל מַה דְּאִצְטְרִיךְ, וּלְאָעֳלָא בֵּיהּ טַרְפָּא וּמְזוֹנָא, כֵּיוָן דְּעָאל לֵילְיָא, וְנוּקְבָא נָקִיט כֹּלָּא, לֵית שׁוּלְטָנוּ דְבֵיתָא בַּר דְּנוּקְבָא, דְּהָא כְּדֵין שָׁלְטָנוּ דִילָהּ, דִּכְתִיב וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ, הִיא, וְלֹא הוּא. מֶמְשֶׁלֶת הַיּוֹם דִּדְכוּרָא, מֶמְשֶׁלֶת הַלַּיְלָה דְּנוּקְבָא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    The phrase: "the greater luminary (As a general comment, wherever this word appears throughout the Zohar, please note: "luminary" has other connotations than "light" and doesn't strike me as being the correct word. I think of a luminary as being a person - a celebrity, VIP, etc.) ," NAMELY ZEIR ANPIN, rules the day and "the lesser luminary," WHICH IS HIS FEMALE PRINCIPLE, rules the night. The secret LEARNED from here is that the male rules by day and fills up the house with all that is needed, such as food and sustenance. As soon as night falls and the female takes command, everything in the house falls under her control, because then it is time for her dominion. As it is written: "She rises also while it is yet night and gives food to her household" (Mishlei 31:15); "she" and not "he." SO THE FEMALE PRINCIPLE, NOT ZEIR ANPIN, GIVES AT NIGHT, as the dominion over the day belongs to the male and the dominion over the night belongs to the female.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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    • Pasook 126. from the Zohar Sulam Commentary on Parasha Beraisheet A

    126. מָאוֹר גָּדוֹל, דָּא הוּא שִׁמְשָׁא, וְאִית בֵּיהּ תְּרֵין עֲשַׂר פִּתְחִין, אִית בֵּיהּ תְּרֵי עֲשַׂר שַׁעֲתֵי, וְשִׁמְשָׁא שַׁלִּיט עַל יוֹמָא, מָאוֹר קָטָן, אִית בֵּיהּ תְּרֵי עֲשַׂר פִּתְחִין, וְדָא סִיהֲרָא, וְשָׁלְטָא עַל לֵילְיָא, וְלֵילְיָא אִית בֵּיהּ תְּרֵיסַר שַׁעֲתֵי, וְעַל דָּא בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד, שִׁמְשָׁא וּתְרֵיסַר פִּתְחִין אִתְעֲבִידָן י"ג מְכִילָן דְּרַחֲמֵי, לֵיל סִיהֲרָא וּתְרֵיסַר פִּתְחִין וְאִתְעֲבִידוּ י"ג, וְאִתְעֲבִידוּ שִׁמְשָׁא וְסִיהֲרָא חַד וְיוֹם וְלַיְלָה אֶחָד, הה"ד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, וְרָזָא דָא לְעֵילָא.

    Transliteration

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    Translation

    The "greater luminary" is the sun, which has twelve openings and twelve hours, as the sun rules over the day. The "lesser luminary" is the moon, which also has twelve openings, the moon rules over the night, which has twelve hours. For this reason, IT IS WRITTEN: "On that day Hashem shall be one, and His Name One" (Zecharyah 14:9). "ONE" IS MENTIONED TWICE: ONCE FOR YUD HEI VAV HEI, WHO IS ZEIR ANPIN, "THE GREATER LUMINARY," AND ONCE OF HIS NAME, WHICH IS THE FEMALE, "THE LESSER LUMINARY." The sun together with its twelve openings becomes the thirteen attributes of Mercy. The moon together with its twelve openings also adds up to thirteen. SO THE SUN BECOMES ONE AND THE MOON BECOMES ONE; THEN IT SAYS, "HASHEM SHALL BE ONE, AND HIS NAME ONE," BECAUSE THE NUMERICAL VALUE OF ECHAD (ONE) ADDS UP TO THIRTEEN. Thus, the sun and the moon become one and the day and night also become one. This is why it is written: "And there was evening and there was morning, one day" (Beresheet 1:5). The secret OF THIS UNION is ONLY applicable on high.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk has a final statement that the secret only works on high. This is teaching that male and female are unified onlyn at the levels of Chochmah and Binah.

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    • Pasook 127. from the Zohar Sulam Commentary on Parasha Beraisheet A

    127. וְאֵת הַכּוֹכָבִים, כֵּיוָן דְּנוּקְבָא פְּקֵידַת בֵּיתָא, וְאִתְכְּנִיסַת לְבַעֲלָהּ, לֵית שׁוּלְטָנוּ לְבֵיתָא, אֶלָּא לְעוּלֵמְתָּן דְּאִשְׁתָּאֲרָן בְּבֵיתָא, לְאַתְקָנָא כָּל תִּקּוּנֵי בֵּיתָא, וּבָתַר אִתְהַדַּר בֵּיתָא, לְשָׁלְטָנוּ דִדְכוּרָא, בִּימָמָא, כֹּלָּא כִּדְקָא חָזֵי.

    Transliteration

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    Translation

    THE VERSE: "And the stars" MEANS THAT after the female has attained order in her house and retired with her husband, the maidens are left in charge of the house. THE MAIDENS WHO SERVE THE FEMALE ARE CALLED THE STARS. AND THE SECRET OF THE PHRASE "AND THE STARS" IS THAT THE FEMININE PRINCIPLE TURNS CONTROL OF THE HOUSE OVER TO THEM to deal with all the requirements of the house. THAT IS, TO PREPARE HER FOR MATING WITH THE SUN AND TO BESTOW THE ABUNDANCE OF THE DAY. THIS IS DURING THE DARKNESS BEFORE DAWN, WHEN THE MAIDENS - THE STARS - RULE, WHICH IS AN INFERIOR RULE. THEN DARKNESS IS DOUBLED IN THE WORLD. THIS IS THE SECRET MEANING OF, "A PORTION TO HER MAIDENS" (MISHLEI 31:15). Afterward, THAT IS, AFTER THE MATING IN THE DARKNESS OF THE MORNING (BEFORE DAWN BREAKS), the household returns to the dominion of the male during the day and everything is set properly in place. THIS MEANS THAT THE FEMALE IS INCLUDED WITHIN THE MALE, ACCORDING TO THE SECRET OF THE MATING AND IS UNDER HIS CONTROL. SHE REVEALS THE LIGHT OF THE MORNING TO THE WORLD, AS IT SHOULD BE.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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