Zohar Beraisheet - Section 23 A - And A River Went Out Of Eden

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

Zohar Sulam Commentary on Parasha Beraisheet Section 21 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:

Within the lower spiritual realms, many negative forces influence and encumber our lives. Upper Worlds, in contrast, are free of these evil entities. Meditating upon these verses connects us directly to the Upper Worlds, where we are above the influence of harmful forces.

Pasook 256. from the Zohar Sulam Commentary on Parasha Beraisheet A

256. דָּבָר אֲחֵר, וְנָהָר יוֹצֵא מֵעֵדֶן, בְּוַדַּאי לְעֵילָא בְּעֵץ חַיִּים, תַּמָּן לֵית קְלִיפִּין נוּכְרָאִין הה"ד לֹא יְגוּרְךָ רָע, אֲבָל בְּעֵץ דִּלְתַתָּא אִית קְלִיפִּין נוּכְרָאִין, וַדַּאי, וְאִיהוּ נָטוּעַ בְּגִנְתָא דְעֵדֶן דִּזְעֵיר אַפִּין, דְּאִיהוּ חֲנוֹךְ מטטרו"ן, דְּג"ע דִּלְעֵילָא דְּקָדוֹשׁ בָּרוּךְ הוּא לֵית תַּמָּן עַרְטוּמָא, לְמֶהֱוֵי תַּמָּן נַפְתֹּל וְעִקֵּשׁ. וּבְגִין דָּא, וְנָהָר יוֹצֵא וגו', וְיָכִילְנָא לְמֵימַר בְּמטטרו"ן, יוֹצֵא מֵעֵדֶן מֵעִדּוּן דִּילֵיהּ, לְהַשְׁקוֹת אֶת הַגָּן, גַּן דִּילֵיהּ, פַּרְדֵּס דִּילֵיהּ, דְּתַמָּן עָאלוּ, בֶּן עֲזַאי וּבֶן זוֹמָא וֶאֱלִישָׁע וּקְלִיפִּין דִּילֵיהּ, מִסִּטְרָא דָא טוֹב, וּמִסִּטְרָא דָא רָע וְדָא אִסּוּר וְהֶתֵּר, כָּשֵׁר וּפָסוּל, טוּמְאָה וְטָהֳרָה

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

256. Another explanation OF THE VERSE: "And a river went out of Eden" (Beresheet 2:10) is that there are no strange Klipot in the Tree of Life above, NAMELY ZEIR ANPIN OF ATZILUT, as it is written: "Nor shall evil dwell with You" (Tehilim 5:5). WHY? BECAUSE THE KLIPOT FIRST APPEAR IN THE WORLD OF BRIYAH, BELOW THE WORLD OF ATZILUT, but the tree below IN THE WORLD OF BRIYAH does indeed have strange Klipot. THIS TREE is planted in the Garden of Eden of THE LOWER Zeir Anpin; NAMELY ZEIR ANPIN OF BRIYAH. And this TREE is CALLED Enoch or Metatron, because in the upper Garden of Eden of the Holy One, blessed be He - NAMELY IN THE GARDEN OF EDEN OF ATZILUT - there are no devious or stubborn Klipot. For this reason, IT IS WRITTEN: "And a river went out of Eden..." The "river" - Metatron - "went out of Eden" MEANING THAT it left its pleasures (Heb. Eden), WHICH CONSISTED OF THE MOCHIN OF IMA, AS BINAH IS CALLED EDEN, AND "to water the garden" means his garden, OF METATRON. IT IS his orchard, NAMELY MALCHUT OF THE WORLD OF BRIYAH, into which ben Azai, ben Zoma and Elisha entered. METATRON'S Klipot are good from one side and evil from the other. This is WHY THE TORAH lists the permissible and the prohibited, kosher and unfit, pure and impure .

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. This verse is giving a few definitions of code words.

Pasook 257. from the Zohar Sulam Commentary on Parasha Beraisheet A

257. קָם חַד סָבָא וַאֲמַר, ר' ר', הָכֵי הוּא וַדַּאי, אֲבָל עֵץ חַיִּים לָא אִתְקְרֵי אִיהוּ, אֶלָּא הָכָא הוּא רָזָא דְּמִלָּה וַיִּיצֶר: חַד יְצִירָה דְּטוֹב, וְחַד יְצִירָה דְּרָע, דָּא אִיהוּ עֵץ הַדַּעַת טוֹב וָרַע, עֵץ דָּא אָדָם זְעֵירָא מִסִּטְרָא דְּחַיִּים מִנֵּיהּ, וּמִסִּטְרָא דְמוֹתָא מִנֵּיהּ, תַּמָּן ב' יְצִירוֹת דִּילֵיהּ, דְּאִנוּן אִסּוּר וְהֶתֵּר, וַעֲלֵיהּ אִתְּמָר וַיִּיצֶר ה' אֱלֹקִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה.

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

257. An old man stood up and said TO RABBI SHIMON: Rabbi, Rabbi, it is indeed so. THERE ARE NO KLIPOT IN ATZILUT, BUT ONLY IN BRIYAH. But METATRON is not called the Tree of Life. THE OLD MAN WONDERS. IF RABBI SHIMON INTERPRETS THE VERSE AS APPLYING TO THE GARDEN OF EDEN IN BRIYAH, THEN HOW COULD HE INTERPRET THE VERSE: "THE TREE OF LIFE ALSO IN THE MIDST OF THE GARDEN." FOR THERE IS NO TREE OF LIFE IN THE GARDEN OF BRIYAH AND METATRON IS NOT THE TREE OF LIFE, BECAUSE THERE IS GOOD AND EVIL IN HIM. The secret of the matter is that Vayyitzer (And...formed), WHICH IS SPELLED WITH TWO YUD'S, ALLUDES TO THE TWO ACTS OF FORMING: One is the forming of good and the other is the forming of evil. This is THE TREE OF KNOWLEDGE OF GOOD AND EVIL, WHICH INCLUDES THESE TWO FORMS. THE TREE OF KNOWLEDGE OF GOOD AND EVIL is the small man from which derive death and life, which represent the forbidden and the permissible. IN OTHER WORDS, THE FORBIDDEN IS DEATH AND THE PERMISSIBLE IS LIFE. Of such a man, it is written: "And Hashem Elohim formed man of the dust of the ground" (Beresheet 2:7).

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. There are two creations that are equal to each other yet not qualitatively equal to each other.

Pasook 258. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

258 וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים. דָּא שְׁכִינְתָּא עִלָּאָה, עֵדֶן. תְּיוּבְתָּא. וַעֲלָהּ אִתְּמָר וְעֵץ הַחַיִּים. בְּתוֹךְ הַגָּן, דָּא עַמּוּדָא דְאֶמְצָעִיתָא. הַגַּן שְׁכִינְתָּא תַּתָּאָה, תְּלַת קְטִירִין אִנוּן: נִשְׁמָתָא. רוּחָא. נַפְשָׁא לְגַבֵּיהּ. וּבְהוֹן וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה, דְּאִיהוּ מִפִּיו מַמָּשׁ, אִתְקְרֵי לִשְׁכִינְתָּא, דְּאִיהִי נִשְׁמַת חַיִּים. מִיָּד דַּאֲמַר מִלִּין אִלֵּין סָלִיק לְעֵילָא. אָמַר רָבִּי שִׁמְעוֹן, חַבְרַיָיא בְּוַדַּאי מַלְאֲכָא הֲוָה, וּבְוַדַּאי סָמִיךְ אִית לָנָא, מִכָּל אֲתַר.

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

258 The verse continues: "And breathed into his nostrils the breath of life" (Ibid.). This is FROM the upper Shechinah, WHICH IS CALLED Eden AND repentance. Of him, it is written: "The Tree of Life also in the midst of the garden." This is the central pillar, NAMELY ZEIR ANPIN OF ATZILUT. The garden is the lower Shechinah. And there were three bonds CONNECTED TO HIM, Neshamah, Ruach and Nefesh. NESHAMAH EXTENDED TO HIM FROM THE UPPER SHECHINAH, RUACH EXTENDED TO HIM FROM ZEIR ANPIN OF ATZILUT AND NEFESH EXTENDED FROM THE GARDEN, WHICH IS THE LOWER SHECHINAH, ALSO CALLED MALCHUT. With them, NESHAMAH, RUACH AND NEFESH, "man became a living soul (Heb. Nefesh)." It was from his mouth indeed that he was named after the Shechinah, which is the "breath (Heb. Neshamah) of life." IT IS AS IF HE BREATHED WITH HIS OWN MOUTH INTO THE MOUTH OF ADAM, FOR THE BREATH OF LIFE IS THE LIGHT OF THE SUPERNAL SHECHINAH. Immediately after completing these words, he rose and disappeared. Rabbi Shimon said: Friends, he surely must have been an angel. In any case, we certainly have confirmations.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. What confirmations were made?