Let There Be A Firmament - Beraisheet 6A

Zohar Beraisheet - Section 6 A - Let There Be A Firmament

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

Zohar Sulam Commentary on Parasha Beraisheet Section 6 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:

Three distinct spiritual energy forces permeate all existence. Using the language of metaphor, the Zohar identities these three forces as Right, Left and Central Columns. Right correlates to the positive [+] force, which manifests physically as the proton. Left signifies the negative charge [-], manifesting as the electron. Central is expressed through the neutron, the force that bridges the positive and negative poles. Just as the filament in a light bulb creates the resistance that generates light, the Central column corresponds to the cosmic force of resistance the Firmament whose resistance produces illumination. Even sunlight striking a physical object requires reflection in order generate luminous energy. This model for arousing both spiritual and physical Light is mirrored within ourselves. Our left side corresponds to the negative pole [-], and to our Desire to receive. The right side signifies the positive pole [+], the will to share that resides in our soul. Our hearts and minds correspond to the central aspect. This is our free will, whereby we can choose to resist the Desire to receive and nurture the desire to share. This is the choice that arouses spiritual Light.

Relevance of the Passage

This section of the Zohar fills us with the power to resist our selfish desires. It strengthens our central column, which is our own free will. We are blessed with the ability to create unity between opposite forces in our lives. We can become a bridge between opposing sides, and by so doing we can help to resolve conflict and confrontation. Kabbalah teaches that disunity among people is the source of all hatred and violence, regardless of who is right or wrong.

Pasook 44. from the Zohar Sulam Commentary on Parasha Beraisheet A

וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וגו' הָכָא בִּפְרַט רָזָא לְאַפְרָשָׁא בֵּין מַיִין עִלָאִין לְתַתָּאֵי, בְּרָזָא דִשְׂמָאלָא הָכָא מַחְלוֹקֶת בְּרָזָא דִשְׂמָאלָא, דְעַד הָכָא רָזָא דְּיָמִינָא הוּא, וְהָכָא הוּא רָזָא דִשְׂמָאלָא. וּבְגִין כָּךְ אַסְגִיאוּ מַחְלוֹקֶת בֵּין דָּא לְיָמִינָא. יָמִינָא אִיהוּ שְׁלֵימָא דְכֹלָּא, וּבְגִין כָּךְ בְּיָמִינָא כְּתִיב כֹּלָּא, דְּהָא בֵּיהּ תַּלְיָיא כָּל שְׁלִימוּ. כַּד אִתְעַר שְׂמָאלָא אִתְעַר מַחְלוֹקֶת, וּבְהַהוּא מַחְלוֹקֶת אִתְתַּקַּף אֶשָׁא דְרוּגְזָא, וְנָפֵיק מִנֵּיהּ מֵהַהִיא מַחְלוֹקֶת גֵּיהִנֹּם, וְגֵיהִנֹּם בִּשְׂמָאלָאאִתְעַר וְאִתְדַּבַּק.

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 said, 'Let there be a firmament in the midst of the waters'" (Beresheet 1:6). This phrase alludes to a detailed reform of the separation of the upper from the lower waters according to the secret of the left. Here, the dispute according to the secret of the left occurred. Until this point, referring to the first day, reference is made to the right. But on the second day, reference is to the secret of the governing of the left. Because of this, a great dispute broke out on the second day between the two sides. The left wanted to cancel the governing power of the right entirely, while the right wanted to cancel the governing power of the left entirely. The right, which is the secret of Chesed and the first day, is the perfection of all. Because of this, everything was written in the right on the first day. This means that all the seven days, which are the seven Sfirot, emerged in it and are hinted in it, because every perfection depends on the right side. When the rule of the left was aroused, its dispute with the right began and the fire of anger in that dispute became fierce. From this dispute, Gehenom was created. So Gehenom was awakened, and created by the left, and cleaved to it, which means that whoever wants to strengthen the left shall fall into Gehenom, which originates from it.

chanoch's Commentary

The consequence of any action that strengthens the left is a trip / tour of one of the levels of Gehinom - Hell. What actions strengthens the left? Judgment is probably the most insidious. This is my opinion.

Pasook 45. from the Zohar Sulam Commentary on Parasha Beraisheet A

חָכְמְתָא דְמֹשֶׁה בְּהָא אִסְתַּכַּל, וּבְעוֹבָדָא דִּבְרֵאשִׁית אַשְׁגַּח. בְּעוֹבָדָא דִּבְרֵאשִׁית הֲוָה מַחְלוֹקֶת שְׂמָאלָא בְּיָמִינָא, וּבְהַהוּא מַחְלוֹקֶת דְּאִתְעַר בֵּיהּ שְׂמָאלָא, נָפַק בֵּיהּ גֵּיהִנֹּם וְאִתְדְּבַק בֵּיהּ. עַמּוּדָא דְאֶמְצָעִיתָא דְאִיהוּ יוֹם תְּלִיתָאי עָאל בֵּינַיְיהוּ, וְאַפְרֵישׁ מַחְלוֹקֶת וְאַסְכֵּים לִתְרֵין סִטְרִין, וְגֵיהִנֹּם נָחֵית לְתַתָּא, וּשְׂמָאלָא אִתְכְּלֵיל בְּיָמִינָא וַהֲוָה שְׁלָמָא בְּכֹלָּא.

Transliteration

Translation

In his wisdom, Moses looked into this and learned about the work of Creation. In the work of Creation, there was a dispute between the left and the right. And in that dispute, which the left provoked, Gehenom was created and Gehenom held on to the left. The central pillar, which is Tiferet, entered between them on the third day, ending the dispute and bringing the two sides to an agreement. So Gehenom removed itself from the left and descended below. The left joined the right, and there was peace everywhere.

chanoch's Commentary

This pasuk is clear as written.

Pasook 46. from the Zohar Sulam Commentary on Parasha Beraisheet A

כְּגַוְונָא דָא, מַחְלוֹקֶת קֹרַח בְּאַהֲרֹן, שְׂמָאלָא בְּיָמִינָא. אִסְתַּכַּל מֹשֶׁה בְּעוֹבָדָא דִבְרֵאשִׁית, אֲמַר: לִי אִתְחַזֵּי לְאַפְרָשָׁא מַחְלוֹקֶת בֵּין יָמִינָא לִשְׂמָאלָא אֶשְׁתַּדַּל לְאַסְכָּמָא בֵּינַיְיהוּ, וְלָא בָּעֵי שְׂמָאלָא. וְאַתְקַף קֹרַח בְּתוּקְפֵיהּ.

Transliteration

Translation

A similar dispute occurred between Korah and Aaron, the left against the right. Moses studied the Creation and said, 'I am one able to eliminate the dispute between right and left.' Moses tried his best to reconcile them, but the left did not want to be reconciled. So Korah become stronger and overcame Aaron.

chanoch's Commentary

This conflict between left and right continues to this day in each individual. Sometimes the left wins and sometimes the right wins and what is the truth? They both loose as long as they do not reconcile and become the central column, which includes both.

Pasook 47. from the Zohar Sulam Commentary on Parasha Beraisheet A

אֲמַר: וַדַּאי גֵּיהִנֹּם, בְּתוֹקְפָא דְמַחְלוֹקֶת שְׂמָאלָא, אִצְטְרִיךְ לְאִתְדַּבְּקָא, הוּא לָא בָּעֵי לְאִתְדַבְּקָא לְעֵילָא וּלְאִתְכַּלְּלָא בְּיָמִינָא, וַדַּאי יֵחוֹת לְתַתָּא בְּתוֹקְפָא דְרוּגְזָא דִילֵיהּ.

Transliteration

Translation

Moses said, assuredly, because of the power of the disagreement of the left, Gehenom should cling to it, just as it was in the works of Creation. Korah did not wish to be attached above, namely to the structure of holiness, and join the right, like the left on high. So assuredly, he shall descend below, down into Gehenom, because of the fierceness of his anger. As happened in the works of Creation, Gehenom came out and cleaved to the left. Moses knew that with the strength of Korah's anger, Korah would descend to Gehenom and be attached to it.

chanoch's Commentary

This is why he called for the earthquake.

Pasook 48. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְעַל דָּא לָא בָּעֵי קֹרַח לְאַסְכָּמָא הַאי מַחְלוֹקֶת בְּיָדָא דְמֹשֶׁה, בְּגִין דְּלָא הֲוָה לְשֵׁם שָׁמַיִם, וְלָא חָיֵישׁ לִיקָרָא דִלְעֵילָא, וְאַכְּחֵישׁ עוֹבָדָא דִבְרֵאשִׁית, כֵּיוָן דְּחָמָא מֹשֶׁה דַּהֲוָה מַכְּחֵישׁ עוֹבָדָא דִבְרֵאשִׁית וְאִתְדְּחָא אִיהוּ לְבַר, כְּדֵין וַיִּחַר לְמֹשֶׁה מְאֹד.

Transliteration

Translation

Because of this, Korah did not want Moses to settle this dispute, since it was not for heaven's sake (with pure intentions). He had no respect for the celestial glory, which is the Shechinah, and refused to acknowledge the work of Creation. This means that he denied the settlement of the Central Column. in the work of Creation. He wanted only the left to govern. As soon as Moses realized that he was denying the work of Creation and being rejected out of holiness, "Moses was much angered" (Bemidbar 16:15).

chanoch's Commentary

This pasuk is explaining what was / is Moshe's consciousness in the conflict with Korach.

Pasook 49. from the Zohar Sulam Commentary on Parasha Beraisheet A

וַיִּחַר לְמֹשֶׁה, עַל דְּאַכְּחִישׁוּ לֵיהּ, דְּלָא אַסְכֵּים הַהוא מַחְלוֹקֶת. מְאֹד, עַל דְּאַכְּחֵישׁוּ עוֹבָדָא דִבְרֵאשִׁית. וּבְכֹלָּא אַכְּחֵישׁ קֹרַח, בְּעֵילָא וּבְתַתָּא. דִּכְתִיב בְּהַצּוֹתָם עַל ה', הָא תַּתָּא, וְעֵילָא. וְעַל דָּא אִתְדַּבֵּק בַּמֶּה דְאִתְחַזֵּי לֵיהּ.

Transliteration

Translation

"And Moses was much angered," because Korah and his company refused to acknowledge him and did not allow him to settle the dispute. It is written "much," because they denied the acknowledgment of the work of Creation. So Korah denied everything above in Zeir Anpin and below in the souls, as it is written: "When they strove against Hashem" (Bemidbar 26:9) which is the secret of Zeir Anpin, for the damage that he did reached both above to Zeir Anpin and below to Moses. Therefore, Korah cleaved on to what he deserved; he reached Gehenom, as written, "They went down alive into Sheol" (Bemidbar 16:33).

chanoch's Commentary

This pasuk is clear as written.

Pasook 50. from the Zohar Sulam Commentary on Parasha Beraisheet A

מַחְלוֹקֶת דְּאִתְתַּקֵּן כְּגַוְונָא דִלְעֵילָא, וְסָלֵיק וְלָא נָחֵית, וְאִתְקַיַּים בְּאֹרַח מֵישָׁר, דָּא מַחְלוֹקֶת דְּשַּׁמַּאי וְהִלֵּל. וקָדוֹשׁ בָּרוּךְ הוּא אַפְרֵישׁ בֵּינַיְיהוּ, וְאַסְכֵּים לוֹן. וְדָא הֲוָה מַחְלוֹקֶת לְשֵׁם שָׁמַיִם, וְשָׁמַיִם אַפְרֵישׁ מַחְלוֹקֶת, וְע"ד אִתְקַיַּים וְדָא הֲוָה כְּגַוְונָא דְּעוֹבָדָא דִבְרֵאשִׁית. וְקֹרַח, בְּעוֹבָדָא דִבְרֵאשִׁית אַכְּחֵישׁ בְּכֹלָּא וּפְלוּגְתָּא דְּשָׁמַיִם הֲוָה, וּבְעָא לְאַכְּחָשָׁא מִלֵּי דְאוֹרַיְיתָא, וַדַּאי בְּאִתְדַּבְּקוּתָא דְּגֵיהִנֹּם הֲוָה, וְעַל דָּא אִתְדַּבַּק בַּהֲדֵיהּ.

Transliteration

Translation

Another dispute was settled like above. A dispute that rose and did not come down and was based on decency was that between Shammai and Hillel. Shammai was the aspect of the left on high, while Hillel was the aspect of the supernal right. And the Holy One, blessed be He, intervened between them and approved of them. This means that the differences and arguments between Shammai and Hillel reached them from the Central Column of above, which is the secret of the Holy One, blessed be He. This was a dispute for the sake (name) of heaven, and the heavens, Zeir Anpin, reconciled this dispute to establish both. Because of this, their illuminations continue to exist. This dispute is like the work of Creation. It is similar to what the Central Column achieved for the sake of establishing the work of Creation. But Korah denied the establishing of the work of Creation and the dispute was toward the heavens, namely Zeir Anpin, that is, the reconciling Column. And he wanted to deny the principles of the Torah, which is Zeir Anpin. Assuredly this dispute and denial was the result of the efforts of Gehenom, and its power of Judgment cleaved to Korah and he to it. Thus, he fell into Gehenom.

chanoch's Commentary

Why does the pasuk end with what was disclosed in earlier pasukim about Korach and the descent into Gehinom? My answer is that including both the positive and negative discussions is what is necesssary to have a central column energy - It includes both aspects in its unity.

Pasook 51. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְרָזָא דָא בְּסִפְרָא דְאָדָם. חֹשֶׁךְ כַּד אִתְעַר, אִתְעַר בְּתוּקְפֵּיהּ וּבְרָא בֵיהּ גֵּיהִנֹּם, וְאִתְדַּבַּק בַּהֲדֵיהּ בְּהַהוּא מַחְלוֹקֶת. כֵּיוָן דְּשָׁכֵיךְ רוּגְזָא וְתוּקְפָּא אִתְעַר מַחְלוֹקֶת כְּגַוְונָא אָחֳרָא מַחְלוֹקֶת דִּרְחִימוּ.

Transliteration

Translation

This secret appears in the Book of Adam. When darkness was aroused to take control, it emerged in all its might and created Gehenom within it, and Gehenom cleaved to it in that dispute. As the anger and the might of the Gvurot were calmed down, the dispute was aroused in a different manner, as a dispute of love.

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chanoch's Commentary

Life is a process and that is the hint in this pasuk. If one allows him or her self to become angry then one creates a Hell in ones own life.

Pasook 52. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וּתְרֵין מַחְלוֹקֶת הֲווֹ. חַד שֵׁירוּתָא וְחַד סִיּוּמָא, וְדָא אִיהוּ אָרְחֵהוֹן דְּצַדִּיקַיָּיא שֵׁירוּתָא דִלְהוֹן בְּקַשְׁיוּ וְסוֹפָא דִלְהוֹן בִּנְיָיחָא. קֹרַח הֲוָה שֵׁירוּתָא דְמַחְלוֹקֶת כְּפוּם רוּגְזָא וְתוּקְפָּא, וְאִתְדַּבַּק בַּגֵּיהִנֹּם. שַׁמַּאי, סוֹפָא דְמַחְלוֹקֶת. כַּד רוּגְזָא בִּנְיָיחָא אִצְטְרִיךְ לְאַתְעָרָא מַחְלוֹקֶת דִּרְחִימוּ, וּלְאַסְכָּמָא עַל יְדָא דְשָׁמַיִם.

Transliteration

Translation

There were two kinds of disputes: One at the beginning and one at the end. This is the path of the righteous, which is hard in the beginning, because it is full of suffering, but ends in peace. Korah, being the left, was the beginning of the dispute between the right and the left, which was full of anger and fierceness. Each wanted to diminish the illumination of its neighbor. From this, Gehenom emerged and Korah cleaved to Gehenom. Shammai was also the aspect of the left, but at the end of the dispute between the right and the left, when anger was forgotten and the dispute of love was set in motion so as to receive approval from the heavens, which is the Column that settles the dispute.

chanoch's Commentary

Binding by striking is the process that shortens the process and this pasuk is describing this process. If only people would choose to shorten their proess.

Pasook 53. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְרָזָא דָא, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל, דָּא מַחְלוֹקֶת קַדְמָאָה אִתְעָרוּ דְּרוּגְזָא וְתוּקְפָּא בָּעָא לְאַפְרָשָׁא, וְאִתְעַר גֵּיהִנֹּם, עַד דְּרוּגְזָא וְתוּקְפָּא אִצְטַנָּן. וּכְדֵין וַיַּעַשׁ אֱלֹהִים אֶת הָרָקִיעַ וגו', אִתְעַר מַחְלוֹקֶת דִּרְחִימוּ וַחֲבִיבוּ וְקִיּוּמָא דְּעָלְמָא. וּבְרָזָא דָא מַחְלוֹקֶת שַׁמַּאי וְהִלֵּל דְּתוֹרָה שֶׁבְעַל פֶּה עָאלַת בִּרְחִימוּ גַּבֵּי תּוֹרָה שֶׁבִּכְתַב, וַהֲווֹ בְּקִיּוּמָא שְׁלִים.

Transliteration

Translation

This is the secret of the verse: "Let there be a firmament in the midst of the waters, and let it divide..." (Beresheet 1:6) This is the first dispute, aroused by anger and force, in which each wanted to overcome and annul its neighbor. The Holy One, blessed be He, wished to nullify the dispute and Gehenom was aroused until the anger and aggressiveness cooled down. Then it is written: "And Elohim made the firmament and divided..." (Ibid. 7). This division is the dispute, carried with love and friendship, which supports the world. According to this secret, (namely through the dispute of love) is carried the dispute between Shammai and Hillel namely the dividing of "And Elohim made the firmament" at the end of the dispute. On the other hand, the dispute of Korah was one of anger which is the dividing of "Let there be a firmament in the midst of the waters" at the beginning of the dispute. So the dispute of Shammai and Hillel was for the sake of heaven, in which the Oral Torah, which is the secret of the Female principle, entered with love into the Written Torah, which is Zeir Anpin and called heaven. And they were in perfect union.

chanoch's Commentary

Why does this pasuk discuss both types of disputes? In my opinion, it relates to the idea of binding by striking as a spiritual law. Leaning to use this tool is always relative and the first dispute is part of the necessary process.

Pasook 54. from the Zohar Sulam Commentary on Parasha Beraisheet A

הַבְדָּלָה אִיהוּ וַדַּאי בִּשְׂמָאלָא. כְּתִיב הָכָא הַבְדָּלָה, וִיהִי מַבְדִּיל, וּכְתִיב וַיַּבְדֵּל, וּכְתִיב הָתָם הַמְעַט מִכֶּם כִּי הִבְדִיל וגו' וּכְתִיב בָּעֵת הַהִיא הִבְדִּיל ה' אֶת שֵׁבֶט הַלֵּוִי. דְּהָא וַדַּאי לֵית הַבְדָּלָה אֶלָּא בַּשֵּׁנִי בַּאֲתַר שְׂמָאלָא.

Transliteration

Translation

Division certainly applies to the left alone, as is written in relation to the second day: "And let it divide." (Ibid. 6) While of Korah, it is written: "Is it but a small thing to you, that the Elohim of Yisrael has separated you" (Bemidbar 16:9). It is also written: "At that time Hashem separated the tribe of Levi" (Devarim 10:8). So, assuredly the separation appears only in the second day in the place of the left.

chanoch's Commentary

It is important to realize that separation is part of process of unification. Yet in the left column there is a separation energy that is not part of the process of unification. Yet there is both types of separation in the left column.

Pasook 55. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְאִי תֵימָא הַבְדָּלָה בַּשֵּׁנִי אִיהוּ וַדַּאי, אַמַּאי הַבְדָּלָה בְּלֵוִי דְּאִיהוּ תְּלִיתָאָה, הַבְדָּלָה בְּשִׁמְעוֹן אִצְטְרִיךְ דְּאִיהוּ שֵׁנִי. אֶלָּא אַף עַל גָּב דְּלֵוִי אִיהוּ תְּלִיתָאָה. לְדַעְתָּא דְיַעֲקֹב שֵׁנִי הֲוָה, וּלְעוֹלָם בַּשֵּׁנִי הֲוָה, וְכֹלָּא בְּאֹרַח מֵישָׁר, בְּאֹרַח שְׁלִים כִּדְקָא יָאוֹת.

Transliteration

Translation

You may ask: If division occurs definitely on the second day, why then is the separation mentioned about Levi, who is the third son of Jacob? It should have been associated with Simon, who is the second son of Jacob. The answer is that although Levi is the third son, according to Jacob's mind he is the second, because Reuben is not considered the first son of Leah, as at the time Jacob thought she was Rachel. So the separation is forever in the second, because after the division has occurred in the second, everything goes smoothly along the straight path in a perfect way, as it should be. This is because by the separation, the lights enclothe each other and are completed by each other.

chanoch's Commentary

How powerful is consciousness? The pasuk also implies a process to unify after an energy of separation creates the separation.

Pasook 56. from the Zohar Sulam Commentary on Parasha Beraisheet A

הַבְדָּלָה בְּמוֹצָאֵי שַׁבָּת, בֵּין אִינוּן דְּשַׁלִּיטִין בְּיוֹמֵי חוֹל לְשַׁבָּת, וְכַד נָפֵיק שַׁבָּת, סָלְקָא מִגֵּיהִנֹּם חַד סִטְרָא מֵעֵינָא בִּישָׁא דְבָעָא לְשַׁלְטָאָה בְּשַׁעֲתָא דְּאָמְרִין יִשְׂרָאֵל וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ, וְנָפֵיק מֵהַהוּא דַרְגָּא דְאִקְרֵי שְׁמָאלָא, וּבָעֵי לְאִתְעַרְבָא בְּזַרְעָא דְיִשְׂרָאֵל וּלְשַׁלְטָאָה עֲלַיְיהוּ דְיִשְׂרָאֵל.

Transliteration

Translation

The Havdalah (prayer of separation) that is performed at the end of Shabbat is for the purpose of separating those powers that are dominant during the days of the week from holiness that is dominant during Shabbat. With the ending of Shabbat, one aspect of Gehenom appears. It is the evil eye that desires to govern the world, just as Yisrael recite, "O Prosper it, the work of our hands" (Tehilim 90:17). It emerges from that grade of the Other Side, which is called the left, and wishes to mingle with the seed of Yisrael by taking control over the holy covenant and having power to punish Yisrael.

chanoch's Commentary

Israel requires separation for the purpose of avoiding being influenced by the negative system. Yet this separation is necessary to reveal light. This pasuk is hinting at the result and the purpose of law.

Pasook 57. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְיִשְׂרָאֵל עַבְדֵי עוֹבָדָא בַּהֲדַס וּבְיַיִן, וְאָמְרֵי הַבְדָּלָה, וְאִתְפְּרַשׁ מִנַּיְיהוּ, וּמָאִיךְ הַהוּא סִטְרָא וְעָאל לְדוּכְתֵּיהּ בַּשְּׁאוֹל, אֲתַר דְּקֹרַח וְסִיעֲתֵיהּ תַּמָּן, דִּכְתִיב וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאוֹלָה, וְאִינוּן לָא נָחֲתוּ תַּמָּן עַד דְּעַבְדֵּי יִשְׂרָאֵל הַבְדָּלָה מִנְהוֹן, דִּכְתִיב הִבָּדְלוּ מִתּוֹךְ הָעֵדָה וגו'.

Transliteration

Translation

While Yisrael perform an action, a precept, using the myrtle and the wine and recite the Havdalah, the Other Side departs from them. That side is lowered and enters into its place in Sheol, in the place where Korah and his company are, as it is written: "They, and all that appertained to them, went down alive into Sheol" (Bemidbar 16:33). So Korah and his company did not go down to Gehenom until Yisrael separated from them, as it is written: "Separate yourselves from among this congregation" (Ibid. 21). Here as well, the Other Side does not go to Gehenom at the ending of Shabbat before Yisrael performs the Havdalah.

chanoch's Commentary

Israel must Create separation from the other side by doing an action that creates space between the other side and Israel.

Pasook 58. from the Zohar Sulam Commentary on Parasha Beraisheet A

וּלְעוֹלָם הַבְדָּלָה בַּשֵּׁנִי דְּאִיהוּ שְׂמָאלָא. בְּשֵׁירוּתָא וְתוּקְפָּא וְרוּגְזָא, דְּאִתְעַר שְׂמָאלָא בְּמַחְלוֹקֶת, עַד לָא שָׁכֵיךְ בִּנְיָיחָא, וְאִתְבְּרֵי בֵיהּ גֵּיהִנֹּם, כְּדֵין אִתְבְּרִיאוּ כָּל אִינוּן מַלְאָכִים דְּקַטְרְגֵי לְמָרֵיהוֹן לְעֵילָא וְאָכֵיל לוֹן נוּרָא וְאִתּוֹקְדוּ. וְכֵן כָּל שְׁאָר אִינוּן דְּמִתְבַּטְּלֵי, וְלֵית לוֹן קִיּוּמָא וְאִתְאֲכָלוּ בְּנוּרָא, כְּגַוְונָא דָא קֹרַח לְתַתָּא, וְכֹלָא כְּגַוְונָא דָא.

Transliteration

Translation

So the separation (Heb. Havdalah) is always on the second day, which is the Left Column. This refers to what has already been explained, that even the Havdalah at the ending of Shabbat is intended to separate the Other Side that extends from the Left Column. It was at the beginning of the dispute, which was aroused by the aggressiveness and anger of the left before it was calmed down and quieted, that Gehenom was created. Then were created all these angels that denounce before the Holy One, blessed be He, their Master, above, the secret of the Central Column. They disagree with his reconciliation and deviate to the left. Therefore, fire burns them up and they are consumed. And the other angels, all those who are annulled and have no support, are burned in the fire. All these have come from the power of the fire of the dispute in the beginning, on the second day. Similarly, Korah fell down into Gehenom and burned, just like those angels who burned in the fire of Nahar Dinur (Eng. 'River of Fire'). And everything follows the same manner, extending from the beginning of this dispute with the fire of anger.

chanoch's Commentary

It seems that the Zohar explains that any separation is coming from the left column. This includes Havdalah.

Pasook 59. from the Zohar Sulam Commentary on Parasha Beraisheet A

יְהִי רָקִיעַ, אִתְפַּשַּׁט פְּשִׁיטוּ דָא מִן דָּא: אֵ"ל, קִטְפָא יָמִינָא, אֵ"ל גָּדוֹל אִתְפְּשַׁט פְּשִׁיטוּ מִן גּוֹ מַיָיא, לְאִשְׁתַּלָּמָא שְׁמָא דָא אֵ"ל, וּלְאִתְכַּלָּלָא בְּהַהוּא פְּשִׁיטוּ דָּא בְּדָא, וְאִתְפַּשַּׁט מֵאֵל אֱלֹקִים, הִי"ם אִלֵּין אִתְפַּשָּׁטוּ, וְאִתְהַפָּכוּ לְמֶהֱוֵי מַיִין תַּתָּאִין, ימ"ה, הַהוּא פְּשִׁיטוּ דְּאִתְפַּשַּׁט בַּשֵּׁנִי מַיִין עִלָּאִין הי"ם זֶה הַיָּ"ם גָּדוֹל, הי"ם, מַיִין עִלָּאִין, הִפּוּכָא דְּאִלֵּין אַתְוָון, ימ"ה, מַיִין תַּתָּאִין. כֵּיוָן דְּאִתְתַּקְּנוּ אִתְעֲבִידוּ כֹּלָּא כְּלָלָא חָדָא. וְאִתְפַּשַּׁט שְׁמָא דָא בְּכַמָּה דוּכְתֵּי.

Transliteration

Translation

"Let there be a firmament" tells us that an expansion has occurred between the two. The lower waters expanded and were separated from the upper waters, and the upper waters expanded and were separated from the lower waters by the firmament. The letters El (Aleph-Lamed) in the name Elohim (Aleph-Lamed-Hei-Yud-Mem) from the firmament up are of the right part. In other words, El always alludes to the name of Chesed, which is the right side. The name great El has expanded from within the waters and is separated from them. This means that because of the firmament, the name great El has spread upward and has separated itself from the other waters, namely the three letters Hei-Yud-Mem. This was to complete the name El and to include the upper and lower waters within each other through that expansion. And the name El of Elohim expanded, leaving only the three letters Hei-Yud-Mem. Hei-Yud-Mem then expanded down below the firmament and became the lower waters, Yud-Mem-Hei. This is the expansion into the second one, that is, Hei- Yud-Mem into Yud-Mem-Hei. The upper waters are Hei-Yud -Mem, as written, "So is this great and wide sea (Heb. hayam, Hei-Yud-Mem)" (Tehilim 104:25). Thus, Yud Mem are the upper waters. If the letters Hei-Yud-Mem are in reversed order, that is, Yud-Mem-Hei, this indicates they are lower waters. Once the letters Yud-Mem-Hei were restored, they ascended and rose above the firmament and joined the name Great El and returned to the combination of the great sea (Heb. hayam), which was Hei-Yud-Mem. Then everyone, El and Hei-Yud-Mem were united as one, resulting in one name Elohim. And this name Elohim reached into many places.

chanoch's Commentary

As the pasuk says El - Alef Lamed is connected to Chesed. The upper waters are Hayam - Hai Yood Mem. This translates as "The Sea". Sea always refers to Torah. When the letters rearrange due to the conflict of the left column to Yood Mem Hai expands the sea to become "lower waters". This sequence can be translated as "toward the sea". This is indicating that the lower waters want to rise to become higher waters. It is also important to realize that the 44th of the 72 Names is Yood Lamed Hai which has the energy of "sweetening judgment". Thus when the two Names come together to form the Name of HaShem dealing in judgment which is Elohim it already has the idea of "sweetening judgment within it. In my opinion this is coming from the reuniting of the upper and lower waters.

Pasook 60. from the Zohar Sulam Commentary on Parasha Beraisheet A

מַיִין עִלָּאִין דְּכוּרִין, וּמַיִין תַּתָּאִין נוּקְבִין. בְּקַדְמֵיתָא הֲווֹ מַיִם בְּמַיִם, עַד דְּאִתְפְּרָשׁוּ לְאִשְׁתְּמוֹדְעָא מַיִין עִלָּאִין וְתַתָּאִין, דָּא אֱלֹקִים וְדָא אדנ"י, וְדָא ה' עִלָּאָה וְה' תַּתָּאָה. מַה כְּתִיב וַיַּעַשׁ אֱלֹקִים אֶת הָרָקִיעַ. אִתְפַּשְׁטוּתָא דָא נָטַל שְׁמָא דָא, אֱלֹקִים מַיִין עִלָּאִין. וּמַיִין תַּתָּאִין אדנ"י. וְעִם כָּל דָּא, כֵּיוָן דְּאִשְׁתַּלִּימוּ מַיִין דְּכוּרִין בְּמַיִין נוּקְבִין, שְׁמָא דֵאלֹקִים אִתְפַּשַּׁט בְּכֹלָּא.

Transliteration

Translation

The upper waters are male; the lower waters are female. At first, before they were firmly established, they were mixed, but were later separated to distinguish the upper waters from the lower waters. And to differentiate them, one is called Elohim, which is Binah, and the other is called Adonai, which is Malchut. One is the upper Hei of the name Yud Hei Vav Hei, which is Binah, and the other is the lower Hei of the name Yud Hei Vav Hei, which is Malchut. It is then written about them: "And Elohim made the firmament" (Beresheet 1:7). This expansion assumed the name Elohim, for the verse: "And Elohim made" indicates that the expansion of Hei-Yud-Mem returned back to El and merged into the name Elohim and the upper waters. For the name Elohim is the upper waters and the name Adonai, the Female principle of Zeir Anpin, is the female waters. Nevertheless, since the male waters, or the letters Hei-Yud-Mem, were completed only by the female waters namely, the Female principle of Zeir Anpin the name Elohim expanded everywhere, including the female waters.

chanoch's Commentary

With contemplation this pasuk will become clear.

Pasook 61. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְאַף עַל גָּב דְּאַפְרֵישׁ בֵּין מַיִין עִלָּאִין לְתַתָּאִין, מַחְלוֹקֶת לָא אִתְבַּטַּל עַד יוֹם תְּלִיתָאֵי, וְאַסְכֵּים מַחְלוֹקֶת וְאִתְיַשֵּׁב כֹּלָּא בְּדוּכְתֵּיהּ כִּדְקָא יָאוֹת. וּבְגִין מַחְלוֹקֶת דָּא, אַף עַל פִּי דְּאִיהוּ קִיּוּמָא דְּעָלְמָא, לָא כְתִיב כִּי טוֹב בַּשֵּׁנִי, דְּלָא אִשְׁתְּלֵים עוֹבָדָא, מַיִין עִלָּאִין וּמַיִין תַּתָּאִין הֲווֹ כַּחֲדָא, וְלָא הֲווֹ תּוֹלָדִין בְּעָלְמָא. עַד דְּאִתְפְּרָשׁוּ וְאִשְׁתְּמוֹדָעוּ, וּבְגִין כָּךְ עָבְדוּ תּוֹלָדִין.

Transliteration

Translation

Although on the second day, the upper and lower waters were divided, the dispute between the right and the left, which are the letters Aleph-Lamed and Hei-Yud-Mem, did not cease until the third day, which is Tiferet. The third day settled the dispute between the right and the left, as the two Columns Aleph-Lamed and Hei-Yud-Mem enclothed each other, and both were established properly in their places. Because of this dispute, even though the world exists upon it, it is not written: "it was good" about the second day, because the work was not yet completed on that day. So the upper and lower waters were mingled together as one, and there was no offspring in the world until they were divided in two and distinguished as separate from each other. Only then did they bring forth offspring.

chanoch's Commentary

Can you, as a student of Kabbalah, answer why the Alef Lamed comes before the Hai Yood Mem? There are a number of spiritual laws being expressed in this pasuk. One of these spiritual laws is there can not be continuity when the right and left energy is mixed without an agreement between them. If you can see other spiritual principles send them to yeshshem@hotmail.com

Pasook 62. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְעִם כָּל דָּא, אַף עַל גָּב דְּהַבְדָּלָה הֲוֵי בַּשֵּׁנִי, וּמַחְלוֹקֶת בֵּיהּ הֲוָה, יוֹם תְּלִיתָאֵי אַסְכֵּים בְּכֹלָּא, דְּהוּא שְׁמָא דְּאַגְלֵיף בִּגְלִיפוֹי, הו"ה, לְאִסְתַּכְּמָא מַיִּין עִלָּאִין וּמַיִין תַּתָּאִין: ה' עִלָּאָה ה' תַּתָּאָה, ו' בֵּינַיְיהוּ לְאַשְׁלָמָא בִּתְרֵין סִטְרִין. וְסִימָנָא דָא מֵי הַיַּרְדֵּן, מַיִין עִלָּאִין קָמוּ נֵד אֶחָד, מַיִין תַּתָּאִין נָחֲתוּ לְיַמָּא, וְיִשְׂרָאֵל אָזְלֵי בְּאֶמְצָעִיתָא.

Transliteration

Translation

Although the separation of the lower waters from the upper waters occurred on the second day, the dispute between El, which is the Right, and Hei-Yud-Mem, which is the Left, was unresolved. Only the third day reconciled between them. Both became equal and joined them into the one name Elohim. The third day, which is Zeir Anpin, is the name, upon which is engraved Hei-Vav-Hei, to make the upper waters, Binah, equal to the lower waters, Malchut. Because the letters Hei-Vav-Hei are the secret of the two Heis with Vav between them: the upper Hei is Binah, and the lower Hei is Malchut. The Vav in between is Zeir Anpin and it completes and illuminates both sides, above in Binah and below in Malchut. This was signified by the splitting of the waters of the Jordan, where the upper waters rose in a heap and did not flow down into the Dead Sea. This is the secret of the upper Hei of the name Yud Hei Vav Hei, namely Binah. On the other hand, the lower waters which are the secret of the lower Hei, Malchut flowed down into the Dead Sea which is the secret of the lower Hei, Malchut. And Yisrael, the secret of the letter Vav, went in the middle between the upper waters and the lower waters of the Jordan. Thus Yisrael, the secret of the Vav of Yud Hei Vav Hei, received the abundance from the upper Hei and bestowed it upon the lower Hei.

chanoch's Commentary

It is important to understand the word Hai Yood Hai can be translated as "direction of the upper worlds". When the yood expands to the Vav the word translates as destruction ruin or mischief. What spiritual law do you become aware of from this information and the pasuk itself? Send any ideas by email to yeshshem@hotmail.com

Pasook 63. from the Zohar Sulam Commentary on Parasha Beraisheet A

חָמֵשׁ רְקִיעִין כְּתִיבֵי הָכָא, וְחֵי הָעוֹלָמִים אָזֵיל בְּהוֹ וְאַנְהֵיג בְּהוֹ, וְכָלְהוֹ כְּלִילָן דָּא בְּדָא, וְאִלְמָלֵא הַאי מַחְלוֹקֶת דְּאִסְתַּכַּם ע"י דְּאֶמְצָעִיתָא, לָא אִתְכְּלִילוּ וְלָא אִתְיַישְׁרוּ דָּא בְּדָא. חֲמֵשׁ מְאָה שְׁנִין אִינוּן, דְּאִילָנָא דְחַיֵּי דָּבֵיק בְּהוֹ לְמֵיעְבַּד אִיבִּין וְתוֹלָדִין לְעָלְמָא, וְכָל מֵימוֹי דִּבְרֵאשִׁית, דְּנָגְדִין וְאִתְמַשְׁכָן מִבְּרֵאשִׁית, אִתְפַּלְגוּ תְחוֹתוֹי עַל יְדֵיהּ. וְדָוִד מַלְכָּא נָקֵיט כֹּלָּא, וְאִיהוּ פָּלֵיג לְבָתַר. דִּכְתִיב וַיְחַלֵּק לְכָל הָעָם לְכָל הֲמוֹן וגו'. וּכְתִיב תִּתֵּן לָהֶם יִלְקוֹטוּן. וּכְתִיב וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף וגו'.

Transliteration

Translation

Firmament is mentioned five times on the second day, and the life of the worlds, which is Yesod of Zeir Anpin, passes through them and guides the worlds through them. They all are comprised of each other. Had the Central Column not settled the dispute, neither would have included the other nor be harmonized. These five firmaments are equivalent to the 500 years to which the Tree of Life, which is Zeir Anpin, is attached to produce offspring and fruits in the world. All the waters of Creation, namely the kinds of Mochin that flow out from Beresheet, which is Arich Anpin, are divided under it and through it into the upper waters and the lower waters. King David, who is the secret of the Female principle, receives everything from Zeir Anpin. He then distributes it down to the lower worlds of Briyah, Yetzirah and Asiyah, as it is written: "And he distributed among all the people, among the whole multitude" (II Shmuel 6:19). It is also written: "You give it to them; they gather it" (Tehilim 104:28) and "She rises also while it is yet night, and gives food" (Mishlei 31:15).

chanoch's Commentary

The five times firmament is mentioned relates to the 5 letters of Elohim, do you think this statement is true? Do you understand why King David is distributing down to the worlds of Briyah Yetzirah and Asiyah? If not contemplate the pasuk longer.

Pasook 64. from the Zohar Sulam Commentary on Parasha Beraisheet A

בְּשַׁעֲתָא דְּאִתְעַר מַחְלוֹקֶת בְּתוּקְפָּא דִּשְׂמָאלָא, אַסְגֵּי וְאַתְקֵף הוֹרְפִילָא דְּטִיפְסָא, וְנָפְקוּ מִתַּמָּן טְסִירִין, וְאַקְרִישׁוּ מִיָּד בְּלָא לַחוּתָא כְּלָל, וַהֲווֹ דְּכַר וְנוּקְבָא, וּמִנְהוֹן אִתְפְּרָשׁוּ זַיְינִין בִּישִׁין לִזְנַיְיהוּ, וְהָכָא תַּקִּיפוּ דְּרוּחַ מְסָאֳבָא בְּכָל אִנוּן תּוֹקְפִין טְסִירִין, וְאִינוּן רָזָא דְעָרְלָה. אִילֵין אִתָּקְפוּ בְּזַיְינִין תַּקִּיפִין, חַד אֶפְעֶה וְחַד נָחָשׁ, וְתַרְוַיְיהוּ חַד. אֶפְעֶה אוֹלֵיד לְשִׁבְעִין שְׁנִין, בַּחַבּוּרָא חָדָא אִתְהַדַּר כֹּלָּא לְשֶׁבַע שְׁנִין דְּנָחָשׁ.

Transliteration

Translation

When disagreement was aroused through the fierceness of the left, the mist of fire increased and became overpowering. The spirits produced from within that mist immediately congealed; they became dry and without any moisture. These spirits, which were male and female, produced a multitude of evil spirits. From this, all the might of the impure spirit appeared in all those strong spirits. This is the secret of the Klipah of the foreskin. These spirits were strengthened in impurity through the violent demons. One is called a viper and the other a serpent, and these two kinds become one. The viper bears offspring every seventy years, while the serpent only every seven years. But as they are joined together, everything returned to the seven years of the serpent. Therefore, the viper begets every seven years like the serpent, and they become as if one species.

chanoch's Commentary

Of the viper and serpent, which is harsh judgment and which is soft judgment?

Pasook 65. from the Zohar Sulam Commentary on Parasha Beraisheet A

הָכָא אִיהוּ רָזָא דְּגֵיהִנֹּם, דְּאִקְרֵי בִּשְׁבַע שְׁמָהָן. יֵצֶר הָרָע בִּשְׁבַע שְׁמָהָן אִקְרֵי, וּבְכַמָּה דַרְגִּין אִתְפַּשַּׁט מְסָאֲבוּ מֵהָכָא לְעָלְמָא, וְכֹלָּא מֵרָזָא דִשְׂמָאלָא טַב וּבִישׁ, וְאִיהוּ יִשּׁוּבָא דְעָלְמָא. הָכָא שְׁמָא גְלִיפָא דִּתְמַנֵּי סְרֵי אַתְוָון, מְמַנָּא עַל גִּשְׁמֵי רָצוֹן נְדָבָה וּבְרָכָה יִשּׁוּבָא דְעָלְמָא.

Transliteration

Translation

From herein lies the secret of Gehenom, which has seven names, and the Evil Inclination, which also has seven names. From here, impurity expands and spreads out in many grades into the world. And everything comes from the principle of the left, which contains good and evil and thereby, makes the world habitable. From here is the secret of the Holy Name that is engraved by eighteen letters and is responsible for the bountiful rains that feed the earth, for human charity, for all our blessings, and for the general inhabitation of this world.

chanoch's Commentary

What do you think are the 18 letters? What letters are mi.ssing? Here is a hint? Which letters are not made from other letters. An Alef is made from two Yoods and two Vav's. Think through all 22 letters and determine which are unique

Let There Be A Firmament - Beraisheet 6A

Zohar Beraisheet - Section 6 A - Let There Be A Firmament

Zohar Sulam Commentary on Parasha Beraisheet Section 6 A

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