Let the Earth Bring Forth Grass - Sec 8

Zohar Beraisheet - Section 8 - The Earth Brought Fourth Grass

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

Zohar Sulam Commentary on Parasha Beraisheet Section 8

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 verse "Let the Earth Bring Forth Grass" is a code which signifies the bringing down of souls into our physical world. The Zohar discusses a vast system of angels which form a communication network through which positive and negative influences travel. This network acts as an interface between the physical world and the Upper Worlds. Everything in the physical world is governed by angels, including every blade of grass, every creature in the sea, and mankind as well. Because our powers of perception are severely limited, the power of the angels is as invisible as the force of gravity. The influence of both, however is quite real. Everything positive that occur in our lives is a direct result of positive angels. Likewise, all blockages, turmoil, difficulties, and distress are the result of the influence of negative angels. Our own behavior determines which angelic influences are aroused in the world. By reading this section we are given access to the metaphysical network of angels. We gain the ability to remove negative angels, and to bring positive angels into our lives.

Pasook 75. from the Zohar Sulam Commentary on Parasha Beraisheet A

תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב וגו' הַשְׁתָּא אַפֵּיקַת חֵילָא בְּאִנוּן מַיִּין דְּאִתְכְּנָשׁוּ לַאֲתַר חָד, וְנַגְדָן בְּגַוֵויהּ גּוֹ טְמִירָן סְתִימָאָה, וְנָפְקִין בְּגַוֵּיהּ טְמִירִין עִלָּאִין וְחַיָּילִין קַדִּישִׁין, דִּי כָּל אִנוּן בְּנֵי מְהֵימְנוּתָא מְתַקְנָן לוֹן בְּתִקּוּנָא דִּמְהֵימְנוּתָא, בְּהַהוּא פּוּלְחָנָא דְמָארֵיהוֹן.

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 verse: "Let the earth bring forth grass" (Beresheet 1:11) is the secret of the lower union, as it is now revealing its powers in these waters that have been gathered in one place. The Mochin are drawn down into it in a concealed and a hidden manner. And from within it come forth supernal and concealed souls and holy hosts. These are formed and drawn, using the edifices of Faith, by the righteous, the men of Faith namely the female waters by worshipping their Master.

chanoch's Commentary

Tzadikim draw down souls from the higher level Sefirot - Chochmah Binah and Daat of the world of Atzilut.

Pasook 76. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְרָזָא דָא מַצְמִיחַ חָצִיר לַבְּהֵמָה וגו' דָא בְּהֵמָה דִּרְבִיעָאָה עַל אֶלֶף טוּרִין. וּמְגַדְּלִין לָהּ בְּכָל יוֹמָא הַהוּא חָצִיר, וְחָצִיר דָּא אִנוּן מַלְאָכִין שַׁלִּיטִין לְפוּם שַׁעֲתָא, דְּאִתְבְּרִיאוּ בַּשֵּׁנִי, וְקַיָּימִין לְמֵיכְלָא דְהַאי בְּהֵמָה, בְּגִין דְּאִית אֶשָׁא אֶכְלָא אֶשָׁא.

Transliteration

Translation

This is the secret of the verse: "Who causes the grass to grow for the cattle" (Tehilim 104:14). This is the living creature that crouches on a thousand mountains and for whom grass is grown every day. This grass refers to those angels who govern only for a specific time, but then must vanish immediately; because they were created on the second day, their dominion draws upon the Left Column that was created on the second day. In their dominion they wish to annul the right. They are destined to be food for this living creature, which means that nothing of their illumination is drawn down to the lower beings. Only the Female principle enjoys it, and then she burns and annuls them with it as there is fire that consumes fire, which is the dominion of the Left, called 'fire.'

chanoch's Commentary

This verse hints strongly to spiritual law that the left column has no continuity. Thus left column angels have limited existence.

Pasook 77. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וְעֵשֶׂב לַעֲבוֹדַת הָאָדָם. עֵשֶׂב, דָּא אִלֵּין אוֹפַנִּין וְחַיּוֹת וּכְרוּבִים, דְּכָלְהוֹ מְתַקְנָן גּוֹ תִּקּוּנַיְיהוּ, וְקַיָּימִין לְאִתְתַּקְנָא בְּשַׁעֲתָא דִּבְנֵי נְשָׁא אַתְיָין לְפוּלְחָנָא דְּמָארֵיהוֹן בְּקָרְבְּנֵיהוֹן וּבִצְלוֹתָא, דְּדָא אִיהוּ עֲבוֹדַת הָאָדָם, וְעֵשֶׂב דָּא אִזְדַּמַּן וְאִתְעַתַּד לַעֲבוֹדַת הָאָדָם, לְאִתְתַּקְּנָא בְּתִקּוּנֵיהּ כִּדְקָא יָאוֹת.

Transliteration

Translation

In the verse: "And plants for the service of man" (Ibid.), the word "plants" refers to wheels, holy living creatures and Cherubs. The wheels (Heb. Ofanim) are the angels of Asiyah, the holy living creatures are the angels of Yetzirah and the Cherubs are the angels of Briyah. All of these are made ready and clothed by the Creator Himself. However, they are further prepared when people worship their Master with sacrifices and prayer. This is what is meant by "the service of man." The plants were predestined and prepared for "the service of man" and will be further perfected by that service, as it should be.

chanoch's Commentary

This pasuk is bexplaining code words.

Pasook 78. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְכַד אִינוּן מִתְתַּקְנָן בְּהַהִיא עֲבוֹדַת הָאָדָם לְבָתַר, וּמִנַּיְיהוּ נָפְקֵי מְזוֹנֵי וְטָרְפִּין לְעָלְמָא, דִּכְתִיב לְהוֹצִיא לֶחֶם מִן הָאָרֶץ. וְדָא אִיהוּ עֵשֶׂב מַזְרִיעַ זֶרַע, דְּהָא חָצִיר לָא מַזְרִיעַ זֶרַע אִיהוּ, אֶלָּא אִזְדַּמַּן לְמֵיכְלָא דְאֶשָׁא קַדִּישָׁא, וְעֵשֶׂב לְתִקּוּנָא דְּעָלְמָא.

Transliteration

Translation

When they are made ready by "the service of man," sustenance and food come from them to the world, as it is written: "That he may bring forth food out of the earth" (Idid.). This is what is meant: "herb yielding seed" (Beresheet 1:12), which is the secret of the Mochin. The grass (hay) does not yield any seed, but is intended to be consumed by the sacred fire of the Female principle, as explained above, whereas the herb, which yields seed, is intended for the improvement of the world.

chanoch's Commentary

additional code words are in this pasuk.

Pasook 79. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְכָל דָּא, לְהוֹצִיא לֶחֶם מִן הָאָרֶץ. כָּל תִּקּוּנִין דִּבְנֵי נְשָׁא, דְּקָא מְתַקְּנָא לְהַאי עֵשֶׂב אֶרֶץ. דְּפוּלְחָנָא דִּלְהוֹן לְמָארֵיהוֹן, לְסַפְּקָא עַל יְדֵיהוֹן מֵהַהִיא אֶרֶץ, טַרְפָּא וּמְזוֹנֵי לְהַאי עָלְמָא, וּלְאִתְבָּרְכָן בְּנֵי נְשָׁא מִבִּרְכָן דִּלְעֵיל.

Transliteration

Translation

All this is to "bring forth food out of the earth," because all the improvements given to people are only for the purpose of establishing this herb out of the earth, which is the Female principle. Thus, people's service to their Master is designed to supply sustenance and food from out of the earth to this world, so that people will be blessed from above.

chanoch's Commentary

This pasuk reminds us that service to HaShem provides sustenance.

Pasook 80. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

עֵץ פְּרִי עוֹשֶׂה פְּרִי, דַּרְגָּא עַל דַּרְגָּא, דְּכַר וְנוּקְבָא. כְּמָה דְּעֵץ פְּרִי אַפֵּיק חֵילָא דְּעֵץ עוֹשֶׂה פְּרִי, אוֹף הָכָא אַפִּיק אִיהוּ. וּמָאן אִיהוּ, אִלֵּין אִנוּן כְּרוּבִים וְתִמְרוֹת. מַאי תִּמְרוֹת, אִלֵּין אִנוּן דְּסָלְקֵי בִּתְנָנָא דְקָרְבָּנָא וּמִתְתַּקְּנֵי בַּהֲדֵיהּ וְאִקְרוֹן תִּמְרוֹת עָשָׁן. וְכָלְהוֹ קַיָּימִין בְּתִקּוּנַיְיהוּ לַעֲבוֹדַת הָאָדָם, מַה דְּלָא קַיְימָא כֵּן חָצִיר, דְּהָא אִתְעַתַּד לְמֵיכַל, דִּכְתִיב הִנֵּה נָא בְּהֵמוֹת אֲשֶׁר עָשִׂיתִי עִמָּךְ חָצִיר כְּבָקָר יֹאכַל.

Transliteration

Translation

The verse: "And fruit tree yielding fruit" (Beresheet 1:11) alludes to two grades: one grade above another, which represent male and female. This means that the fruit tree is the Female principle of Zeir Anpin; "yielding fruit" alludes to Yesod of Zeir Anpin, which is male. It is said to be "yielding fruit" because all the fruit that the female yields reaches her from the male. Just as the "fruit tree," which is the Female principle, reveals the potential power that it received from the "fruit tree yielding fruit," which is the male, so it reveals her own potential as well. He asks: What is revealed from the potential of the Female principle herself? He replied, The Cherubs and pillars are revealed from her own aspect. And he further asks: What are these pillars? And he replied, They are those that rise up in the smoke of the sacrifice and are become stronger because of the offering. They are called "columns of smoke." This is the secret of the verse: "Who is this coming out of the wilderness like columns of smoke" (Shir Hashirim 3:6). So the Cherubs are the secret of the "herb" that she receives from the male and the "columns of smoke" are the "grass." The Cherubs and pillars exist for "the service of men," but not the "grass," which is meant for food, as it is written: "Behold now animals (Heb. behemot), which I made with you; he eats grass like an ox" (Iyov 40:15).

chanoch's Commentary

This verse is clarifying various code words.

Pasook 81. from the Zohar Sulam Commentary on Parasha Beraisheet A

עֵץ פְּרִי עוֹשֶׂה פְּרִי. דְּיוֹקְנָא דְּכַר וְנוּקְבָא, וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם. אִלֵּין לָאו אִנוּן כְּאִנוּן כְּרוּבִים, אִלֵּין אַפֵּי רַבְרְבָן בְּדִיקְנָא חֲתִימָא, כְּרוּבִים אַפֵּי זוּטְרֵי כְּרַבְיָין. פְּנֵי אָדָם, כָּל דְּיוֹקְנִין כְּלִילָן בְּהוֹ, בְּגִין דְּאִינוּן אַפִּין רַבְרְבִין, וּמִצְטַיְירִין בְּהוֹ צִיּוּרִין גְּלִיפִין כְּגִלּוּפֵי שְׁמָא מְפָרַשׁ, בְּאַרְבַּע סִטְרֵי דְּעָלְמָא מִזְרָ"ח מַעֲרָ"ב צָפוֹ"ן וְדָרוֹ"ם.

Transliteration

Translation

"And fruit tree yielding fruit" alludes to the forms of the male and female, and "as for the likeness of their faces, they had the face of a man" (Yechezkel 1:10). The "fruit tree" is the Female principle of Zeir Anpin and "yielding fruit" is Yesod of Zeir Anpin, the male that puts the fruit inside her. The male and female are not like the Cherubs, which are hinted at in the phrase: "herb yielding seed." The male and female have large faces with beards, whereas the Cherubs have small faces like those of babies. The face of man contains all the images, including the lion, the ox and the eagle, since they have large faces. The engraved images are imprinted on this large face just as the engravings of the Holy Name are imprinted in the four directions of the world: East, West, North and South.

chanoch's Commentary

Notice the order of the 4 directions. They are going from below to above. This helps to clarify the code word order.

Pasook 82. from the Zohar Sulam Commentary on Parasha Beraisheet A

מִיכָאֵל רָשֵׁים רְשִׁימוּ לְצַד דָּרוֹם, וְכָל אַנְפִּין מִסְתַּכְּלִין לְגַבֵּי פְּנֵי אָדָ"ם: פְּנֵי אַרְיֵ"ה, פְּנֵי שׁוֹ"ר, פְּנֵי נֶשֶׁ"ר. אָדָם אִיהוּ דְּכַר וְנוּקְבָא, וְלָא אִקְרֵי אָדָם בַּר הָנֵי, וּמִנֵּיהּ אִצְטַיְירָן צִיּוּרִין, דְּרֶכֶב אֱלֹקִים רִבּוֹתַיִם, דִּכְתִיב רֶכֶב אֱלֹקִים רִבּוֹתַיִם אַלְפֵי שִׁנְאָן.

Transliteration

Translation

Michael made a mark on the South side. And all three other faces gaze toward the face of a man - the face of a lion, the face of an ox and the face of an eagle. Michael is one of the four angels who serve the Female principle of Zeir Anpin. Therefore, he prepares the place for the mating. Because since he is the angel of Chesed, he sketches the imprint to the south, which is to the right. Man is male and female, and he is not called man unless both are included. This means that Malchut on her own, when she is not mating with Zeir Anpin, is not called man; only when they are united are they called man. This is the secret of the verse: "male and female He created them; and blessed them, and called their name man" (Beresheet 5:2). So accordingly, they were together called man, but each one alone is only half a body and cannot be called man. The figures of the Chariot of Elohim are formed according to His image, namely from the face of a man, united on the south side, as it is written: "The Chariots of Elohim are twice ten thousand, thousand upon thousands (Heb. shin'an)" (Tehilim 68:18). This is the secret of the lower Chariot that is called the Chariot of Elohim.

chanoch's Commentary

To students Kabbalah this pasuk is clear as written.

Pasook 83. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

שִׁנְאָן, כְּלָלָא דְּכָלְהוֹ צִיּוּרִין: שׁוֹר, נֶשֶׁר, אַרְיֵה. ן', דָּא אִיהוּ אָדָם פְּשִׁיטוּ דְּאִתְכְּלֵיל כַּחֲדָא בְּרָזָא דְּכַר וְנוּקְבָא, וְכָלְהוֹ אַלְפִין וְרִבְבָן. כָּלְהוֹ נָפְקֵי מֵהַנֵּי, רָזָא שִׁנְאָ"ן. וּמֵהָנֵי דְּיוֹקְנִין מִתְפָּרְשִׁין כָּל חַד וְחַד בְּסִטְרַיְיהוּ כְּמָה דְּאִתְחַזֵּי לוֹן.

Transliteration

Translation

The word shin'an consists of the letters Shin-Nun-Aleph-Nun. Written in the scriptural verse, it includes all the images all the living creatures, which include the ox (Heb. shor), the eagle (Heb. nesher) and the lion (Heb. aryeh). For the innitials of these words form the Shin-Nun-Aleph of Shin'an, and the final Nun in the word Shina'n alludes to the face of a man that is included with them. This final Nun is the secret of the expansion of male and female that are united as one. Everyone in the worlds of Briyah, Yetzirah and Asiyah, emerges from these living creatures, which are the secret of Shin'an. From them, the forms of Briyah, Yetzirah and Asiyah are born and separated, each befitting its aspect.

chanoch's Commentary

This pasuk is explaining the word Shin'an on a new and different nlevel of Torah, This is my opinion.

Pasook 84. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְאִלֵּין אִינוּן דְּקָא מְשַׁלְּבָן חַד בְּחַד, וְכָלֵיל חַד בְּחַד לְמֶהֱוֵי כָּל חַד וְחַד כְּלִילָן בְּחַבְרֵיהּ שׁוֹר נֶשֶׁר אַרְיֵה אָדָם. אִתְנַהֲגָן בְּרָזָא דְּאַרְבַּע שְׁמָהָן גְּלִיפָאן, סָלְקִין לְאִתְנַהֲגָא וּלְאִסְתַּכָּלָא.

Transliteration

Translation

These living creatures are joined one to the other, so that each includes all the others. The ox, eagle, lion and man are directed by the secret of the four engraved names, which are "a great El, a mighty, and a terrible" (Devarim 10:17), to which they ascend to behold them.

chanoch's Commentary

The term Great El connects to both right and left. This is why there are 4 Names.

Pasook 85. from the Zohar Sulam Commentary on Parasha Beraisheet A

סָלֵיק לְאִתְנַהֲגָא וּלְאִסְתַּכָּלָא שׁוֹר אַנְפֵּי אָדָם. סָלֵיק שְׁמָא חַד מִתְעַטְּרָא מְחָקְקָא בְּרָזָא דִּתְרֵין גְּוָונִין, וְאִיהוּ אֵ"ל. כְּדֵין אִתְהַדַּר לַאֲחוֹרָא, וְכָרְסְיָיא חָקֵיק וְגָלֵיף לֵיהּ, וְאִתְרְשֵׁים לְאתְנַהֲגָא בְּרָזָא דִשְׁמָא דָא.

Transliteration

Translation

The ox ascended to be guided by and gaze on the face of a man. With the ox rose one name that was crowned and engraved by the secret of the two colors, which represent the name El. After the ox was included in the name El, it turned back and the throne, which is the Female principle of Zeir Anpin, inscribed it, engraved it and received its imprint, so that it may be guided by the secret of the name El. Although the ox is of the left, it was nevertheless marked to be guided by the aspect of Chassadim in the name El.

chanoch's Commentary

Thereby sweetening the left and moving closer to the central column.

Pasook 86. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

סָלֵיק לְאִתְנַהֲגָא וּלְאִסְתַּכָּלָא נֶשֶׁר לְאַנְפֵּי אָדָם. סָלֵיק שְׁמָא אָחֳרָא מִתְעַטְּרָא מְחַקְּקָא בְּרָזָא דִּתְרֵין אַנְפִּין גְּוָונִין, לְאִתְנַהֲרָא וּלְאִסְתַּכָּלָא, בִּסְלִיקוּ בְּעִטּוּרָא דִּלְעֵיל, וְאִיהוּ גָּדוֹ"ל. כְּדֵין אִתְהַדַּר לַאֲחוֹרָא וְכָרְסְיָיא חָקֵיק וְגָלֵיף לֵיהּ, וְאִתְרְשֵׁים לְאִתְנַהֲגָא בְּרָזָא דִשְׁמָא דָא.

Transliteration

Translation

The eagle ascended to be guided and gaze on the face of a man. Another name rose up with it to be crowned and engraved according to the secret of the two faces, the face of man and the face of the eagle, and the two colors the color of the right, which is white, and the color of the eagle, which is green so as to be guided and gaze on the crown above. The name of it is 'Great'. After this, the eagle returned and the throne, which is the Female principle, engraved and etched it. And the eagle was imprinted to be guided by the secret of this name; that is, for the attributes of the eagle are similar to those of the name Great.

chanoch's Commentary

The Eagle is the central column.

Pasook 87. from the Zohar Sulam Commentary on Parasha Beraisheet A

סָלֵיק לְאִתְנַהֲגָא וּלְאִסְתַּכָּלָא אַרְיֵה לְאַנְפֵּי אָדָם. סָלֵיק שְׁמָא אָחֳרָא, מִתְעַטְּרָא מִתְחַקְּקָא בְּרָזָא דִּתְרֵין אַנְפִּין גְּוָונִין, לְאִתְתַּקְּפָא וּלְאִתְקַשְּׁרָא בְּתוּקְפָּא וְאִיהוּ גִבּוֹ"ר. כְּדֵין אִתְהַדַּר לַאֲחוֹרָא, וְכָרְסְיָיא חָקֵיק וְגָלֵיף לֵיהּ, וְאִתְרְשֵׁים לְאִתְנַהֲגָא בְּרָזָא דִּשְׁמָא דָא.

Transliteration

Translation

The lion ascended to be guided and gaze on the face of a man above. Another name rose up with it to be crowned and engraved by the secret of the two faces and the two colors, and to be strengthened and attached to Gvurah. This is the name 'Mighty'. Then it returned and the throne, which is the secret of the Female principle of Zeir Anpin, engraved and etched it and it was imprinted so as to be guided by the secret of this name mighty. So that the attributes of the Lion, which is to the right, be like the attributes of the name mighty and the lion will be guided by the attribute of Gvurah.

chanoch's Commentary

Essentially everything is bringing brought closer to the middle column.

Pasook 88. from the Zohar Sulam Commentary on Parasha Beraisheet A

אָדָ"ם אִסְתַּכַּל בְּכָלְהוֹ, וְכָלְהוֹ סָלְקִין וּמִסְתַּכְּלִין בֵּיהּ, כְּדֵין, כָּלְהוֹ אִצְטַיְירוּ בְּגִלוּפַיְיהוּ בְּצִיוּרָא דָא בְּרָזָא דִשְׁמָא חַד, דְּאִקְרֵי נוֹרָ"א. וּכְדֵין כְּתִיב עֲלַיְיהוּ, וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם, כָּלְהוּ כְּלִילָן בְּהַאי דְּיוֹקְנָא וְהַאי דְּיוֹקְנָא כָּלֵיל לוֹן.

Transliteration

Translation

The face of a man gazed on all of them, on all the faces of the living creatures, and they all rose up and gazed on it. All have risen to the face of a man above in the supernal Chariot, because it does not exist below. Then they were all depicted together in an engraving according to this drawing by the secret of a certain name, which is 'Terrible'. It is written about the living creatures: "As for the likeness of their faces, they had the face of a man" (Yechezkel 1:10), because they were all included within this image of man, and this image included them.

chanoch's Commentary

This pasuk is teaching about the unity of the chariot.

Pasook 89. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וְעַל רָזָא דָּא, אִקְרֵי קָדוֹשׁ בָּרוּךְ הוּא הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא. דְּהָא שְׁמָהָן אִלֵּין גְּלִיפִין אִינוּן לְעֵיל, בְּרָזָא דִרְתִיכָא עִלָּאָה, כְּלִילָא בְּאַרְבַּע אַתְוָון ידו"ד, דְּאִיהוּ שְׁמָא דְּכָלֵיל כֹּלָּא. דְּיוֹקְנִין אִלֵּין מְחַקְּקָן גְּלִיפָן בְּכוּרְסַיָיא, וְכוּרְסַיָיא גְלִיפָא מְרַקְמָא בְּהוֹ, חַד לְיָמִינָא וְחַד לִשְׂמָאלָא, וְחַד לְקַמָּא וְחַד לַאֲחוֹרָא, רְשִׁימָא בְּאַרְבַּע סִטְרִין דְּעָלְמָא.

Transliteration

Translation

According to this secret, the Holy One, blessed be He, is called "a great El, mighty and terrible." These names are engraved above by the secret of the upper Chariot, which comprises four letters of the name Yud Hei Vav Hei, which is a name that includes all the other names. The combining of the lower ox within the upper lion is equivalent to the letter Yud of Yud Hei Vav Hei, and is the secret of the name El. The combining of the lower lion within the upper ox is equivalent to the letter Hei and is the secret of the name Mighty. The combining of the lower eagle within the upper lion is equivalent to the letter Vav and is the secret of the name Great. And the face of a man of above, which includes all the living creatures from below that have ascended to it, is equivalent to the lower Hei of Yud Hei Vav Hei and is the secret of the name Terrible. These images, the ox, eagle, lion and man, are engraved and carved on the throne, which is the Female principle of Zeir Anpin, and the throne is carved and decorated by them. And these likenesses were embroidered on the throne: one on the right, one on the left, one on the front and one on the back, thus corresponding to the four directions of the world. The face of the lion is imprinted on the right, which is the south wind; the face of the ox on the left, which is the north wind; the face of the eagle on the front, which is the east wind; and the face of a man on the back, which is the west wind. This is the secret of the four letters of Yud Hei Vav Hei.

chanoch's Commentary

To Students of Kabbalah this pasuk is clear as written.

Pasook 90. from the Zohar Sulam Commentary on Parasha Beraisheet A

כָּרְסְיָיא כַּד סָלְקָא, רְשִׁימָא בְּאַרְבַּע דְּיוֹקְנִין אִלֵּין, אִלֵּין אַרְבַּע שְׁמָהָן עִלָּאִין נָטְלִין לְהַאי כּוּרְסְיָיא וְכוּרְסְיָיא אִתְכְּלֵיל בְּהוֹ, עַד דְּנָקְטָא וְלָקְטָא נַפְשִׁין וְעִנּוּגִין דְּכִסּוּפִין. כֵּיוָן דְּנָקְטָא וְלָקְטָא אִנוּן עִנּוּגִין וְכִסּוּפִין, נָחֲתָא מַלְיָיא, כְּאִילָנָא דְּמַלְיָיא עַנְפִּין לְכָל סְטַר וּמָלֵי אִיבִּין.

Transliteration

Translation

When the throne, which is the Female principle of Zeir Anpin, ascends to unite with Zeir Anpin, it is imprinted with these four images, ox, eagle. Lion and man. These four supernal names carry the throne up to unite with Zeir Anpin. And the throne, namely the Female principle, becomes included within them during the union. This means that she is completed by and with these names. The throne collects and gleans, by its union with Zeir Anpin, souls and delightful pleasures. When it has collected and gleaned these delights and pleasures, it descends full, like a tree with branches on all sides and laden with fruit.

chanoch's Commentary

To Students of Kabbalah this pasuk is clear as written.

Pasook 91. from the Zohar Sulam Commentary on Parasha Beraisheet A

כֵּיוָן דְּנַחֲתָא, נָפְקֵי אִלֵּין אַרְבַּע דְּיוֹקְנִין מִצְטַיְירִין בְּצִיּוּרַיְיהוּ, גְּלִיפָן מְנַהֲרִין נָצְצִין מְלַהֲטִין, וְאִנוּן זָרְעִין זַרְעָא עַל עָלְמָא, כְּדֵין אִתְקְרֵי עֵשֵׂב מַזְרִיעַ זֶרַע: עֵשֵׂב, דְּאִנוּן זָרְעִין זַרְעָא עַל עָלְמָא.

Transliteration

Translation

As the throne descends from the place of union to its own place, the images of the four living creatures come forth, each shaped in its own form and engraving, illuminating, shining and radiating. They scatter seed over the world. Thus they are called the "herb yielding seed" and "herb" alludes to the living creatures that sow the world with seed.

chanoch's Commentary

To Students of Kabbalah this pasuk is clear as written.

Pasook 92. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

נָפְקָא דְּיוֹקְנָא דְּאָדָם דְּכָלֵיל כָּל דְּיוֹקְנִין, כְּדֵין כְּתִיב עֵץ פְּרִי עוֹשֶׂה פְּרִי לְמִינוֹ. אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ. לָא אַפֵּיק זַרְעָא אֶלָּא לְתוֹעַלְתָּא עַל הָאָרֶץ. אֲשֶׁר זַרְעוֹ בוֹ, דַּיְיקָא, מִכָּאן דְּלֵית רְשׁוּ לְבַר נָשׁ לְאַפָּקָא זַרְעָא מִנֵּיהּ לְבַטָּלָא.

Transliteration

Translation

When the image of a man, which includes all the other images, issues forth, it is described as "fruit tree yielding fruit after its kind" (Beresheet 1:11). Because man is both male and female, "the fruit tree" is the female and "yielding fruit" applies to the male. The phrase: "Whose seed is in itself, upon the earth" (Ibid.) teaches us that he emitted his seed for the benefit of the earth alone. So the phrase: "Whose seed is in itself" is purposely said to teach us that man should not emit his seed in vain.

chanoch's Commentary

This pasuk is defining code words again. The reason this is being done is nto draw attention to the mistake of emitting seed in vain.

Pasook 93. from the Zohar Sulam Commentary on Parasha Beraisheet A

דֶּשֶׁא דְּהָכָא, לָאו אִיהוּ מַזְרִיעַ זֶרַע, וּבְגִין כָּךְ אִתְבַּטַּל, וְלָא קַיְימָא בְּקִיּוּמָא כְּהָנֵי אַחֲרָנִין, דְּלֵית לֵיה דְּיוֹקְנָא לְאִצְטַיְירָא וּלְאִתְגְּלָפָא בְּדִיּוֹקְנָא וְצִיּוּרָא כְּלָל, אֶלָּא אִתְחַזּוּן וְלָא אִתְחַזּוּן. כָּל אִנוּן דְּלָא אִצְטַיְירוּ בְּצִיּוּרָא וְדִיּוֹקְנָא, לֵית לוֹן קִיּוּמָא, קַיְימֵי לְפוּם שַׁעֲתָא, וְאִתְאֲכִילוּ בְּאֶשָׁא דְּאָכְלָא אֶשָׁא, וּמְהַדְּרִין כְּמִלְּקַדְּמִין, וְכֵן בְּכָל יוֹמָא.

Transliteration

Translation

The "herb" which appears in the verse: "Let the earth bring forth grass, herb yielding seed" does not yield seed. Because of this, it has no permanency and does not last like the others. This is because it has no image to be shaped and engraved into any sort of likeness or form. Instead, they are seen and not seen. All those that have not been shaped into a form or an image have no permanency. They are created and last only for a certain time and are immediately consumed by the fire that devours fire, as already explained. Then they are again created and are immediately consumed by the fire that consumes fire. This is repeated again and again every day.

chanoch's Commentary

This is referring to the Creation of non immortal ngels each and every day.

Pasook 94. from the Zohar Sulam Commentary on Parasha Beraisheet A

בַּר נָשׁ לְתַתָּא אִית לֵיהּ דְּיוֹקְנָא וְצִיּוּרָא, וְלָא אִיהוּ בְּקִיּוּמָא כְּגַוְונָא דְּהָנֵי דִלְעֵילָא: צִיּוּרָא וְדִיּוֹקְנָא דִּלְעֵיל. מִצְטַיְירִין בְּצִיּוּרֵיהוֹן כְּמָה דְּהַוְויָין, בְּלָא מַלְבּוּשָׁא אָחֳרָא לְאִצְטַיְירָא, וּבְגִין כָּךְ אִנוּן בְּקִיּוּמָא תָּדִיר. צִיּוּרָא דְּאָדָם לְתַתָּא, מִצְטַיְירִין בְּצִיּוּרַיְיהוּ בְּמַלְבּוּשָׁא, וְלֹא כְּגַוְונָא אָחֳרָא, וּבְגִין כָּךְ קַיָּימִין בְּקִיּוּמָא זְמַן וְעִדָּן.

Transliteration

Translation

A human being below, in this world has an image and a form, but he does not last forever, as do those of the angels above. The form and image of the angels above are formed in their shape without any other covering. Because of this, they are everlasting. The image of man in this world below referring to the Nefesh, Ruach and Neshamah is shaped into its form only by a covering. Because of this, man lasts only for a certain, limited, period.

chanoch's Commentary

This is a truly amazing revelation.

Pasook 95. from the Zohar Sulam Commentary on Parasha Beraisheet A

וּבְכָל לֵילְיָא וְלֵילְיָא מִתְפַּשַּׁט רוּחָא מֵהַאי מַלְבּוּשָׁא, וְסָלְקָא, וְהַהוּא אֶשָׁא דְּאָכְלָא אָכֵיל לֵיהּ, וּבָתַר אִתְהַדַּר כְּמִלְקַדְּמִין, וּמִצְטַיְירִין בִּלְבוּשַׁיְיהוּ, וּבְגִין כָּךְ לֵית לוֹן קִיּוּמָא, כְּאִנוּן דְּיוֹקְנִין דִּלְעֵיל. וְעַל דָא כְּתִיב חֲדָשִׁים לַבְּקָרִים, בְּנֵי נְשָׁא, דְּאִנוּן חֲדָשִׁים בְּכָל יוֹמָא וְיוֹמָא מ"ט, רַבָּה אֱמוּנָתֶךָ, רַבָּה אִיהוּ וְלָא זְעֵירָא.

Transliteration

Translation

Every night when a man sleeps, his spirit removes the covering and ascends. This fire that consumes fire, namely the Female principle of Zeir Anpin, consumes and burns this spirit. Later, the spirits are resurrected and reshaped in their coverings as before. Because of this, the spirits have no permanent existence, as do the images above, which is a reference to the angels of the "herb," but are burned and then renewed as before. About this, it is written: "They are new every morning" (Eichah 3:23), which refers to the spirits of human beings, which are renewed daily. What is the purpose of this renewal? The verse concludes: "Great is Your faithfulness" (Ibid.), so it is great and not small.

chanoch's Commentary

This burning of the human soul is part of the spiritual growth. I find this pasuk confusing.

Pasook 96. from the Zohar Sulam Commentary on Parasha Beraisheet A

רַבָּה אֱמוּנָתֶךָ וַדַּאי, רַבָּה, דְּיָכְלָא לְנַטְלָא כָּל בְּנֵי עַלְמָא, וּלְאַכְלָלָא לוֹן בְּגַוָּהּ, עִלָּאָה וְתַתָּאָה, אֲתַר רַב וְסַגֵּי אִיהוּ, דְּכָלֵיל כֹּלָּא וְלֹא אִתְמַלְיָא יַתִּיר. וְרָזָא דָא, כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא וגו', אָזְלֵי לְגַבֵּי יַמָּא, וְיַמָּא נָטֵיל לוֹן, וְאָכֵיל לוֹן בְּגַוֵּיהּ, וְלָא אִתְמַלְיָיא, וּבָתַר אַפֵּיק לוֹן כְּמִלְקַדְּמִין, וְאָזְלֵי, וּבְגִין דָּא רַבָּה אֱמוּנָתֶךָ.

Transliteration

Translation

The phrase: "Great is your faithfulness" means that it is for certain that the faithfulness or Faith, which is the Female principle, is great. She is able to receive all the souls of the world and include them, the upper and the lower souls, in herself. The Female principle is a great and large space that includes everything and is never full. This is the secret of the verse: "All the rivers run into the sea; yet the sea is not full" (Kohelet 1:7). The Female principle is called the "Sea" and the "rivers" are the souls. So the verse actually means that all the souls flow into the Female principle, yet she is not full. And the reason she is not yet full is because the souls run into the sea, which receives them and burns them inside it. Because of this, the sea is not yet full. Afterward, the sea restores the souls to their former state and they come into this world. This is why the verse reads: "Great is Your faithfulness."

chanoch's Commentary

This pasuk is describing reincarnation. It also shows another location within the Torah that reveals reincarnation.

Pasook 97. from the Zohar Sulam Commentary on Parasha Beraisheet A

בְּיוֹמָא דָא, כְּתִיב כִּי טוֹב, כִּי טוֹב, תְּרֵי זִמְנֵי, בְּגִין דְּיוֹמָא דָא אָחֵיד תְּרֵין סִטְרִין, וְאַפְרֵישׁ מַחְלוֹקֶת, אֲמַר לְהַאי סִטְרָא כִּי טוֹב, וּלְהַאי סִטְרָא כִּי טוֹב, וְאַסְכֵּים בֵּינַיְיהוּ. וּבְגִּין כָּךְ אִית בֵּיהּ תְּרֵין זִמְנִין, וַיֹּאמֶר, וַיֹּאמֶר. הָכָא רָזָא דִשְׁמָא דְּאַרְבַּע אַתְוָון, גְּלִיפָא מְחַקְּקָא, סָלֵיק לִתְרֵיסַר אַתְוָון, בְּאַרְבַּע דְּיוֹקְנִין, בְּאַרְבַּע סִטְרִין, רָשֵׁים עַל כּוּרְסְיָיא קַדִּישָׁא.

Transliteration

Translation

On this day, the third day, it is written twice, "that it was good" (Beresheet 1:10, 12). This day is associated with two sides, the Right Column and the Left Column. It told each side "that it was good," thereby reconciling the discord between them. This is why the phrase: "And...said" appears twice in it. Herein lies the secret of the name that is formed with the four letters, Yud Hei Vav Hei inscribed and engraved. These can add up to twelve letters that represent the four images on all four sides of the holy throne, which is the Female principle of Zeir Anpin.

chanoch's Commentary

This pasuk is explaining the idea of a third column or side that includes both sides. This represents the three columns which is sometimes referred to as four.

Let the Earth Bring Forth Grass - Sec 8

Zohar Beraisheet - Section 8 - The Earth Brought Fourth Grass

Zohar Sulam Commentary on Parasha Beraisheet Section 8

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