Zohar Prologue Section 2 - Flower Buds

It is recommended to read - study - scan the Zohar Section prior to reading the Synopsis

Zohar commentary on the Zohar Prologue

SYNOPSIS:

Many spiritual secrets are contained in this next section. The budding and blossoming of a flower reflects the process of creation that unfolds in the Upper World as well as the in Lower World, which is our physical universe. As a seed contains the entire flower, the original thought of creation contains the creation as a whole, including its final and complete perfection. The actual Hebrew letters that speak of these secrets give us the power to perceive the future consequences that are already included in our present actions, just as a flower is already included in a seed.The Zohar speaks of the great Patriarchs who were also included within the original thought and seed of creation. These spiritual leaders would become the universal conduits by which humanity could connect to the Light of the Creator. The appearance of these great men in the Aramaic text of the Zohar helps to strengthen our connection to the Creator and to our own spiritual roots.

Pasook 4. from the Zohar Commentary on the Prologue

בְּרֵאשִׁית. רִבִּי שִׁמְעוֹן פָּתַח, הַנִּצָּנִים נִרְאוּ בָאָרֶץ. הַנִּצָּנִים, דָּא עוֹבָדָא דִּבְרֵאשִׁית. נִרְאוּ בָאָרֶץ, אֵימָתַי, בַּיּוֹם הַשְּׁלִישִׁי, דִּכְתִיב וַתּוֹצֵא הָאָרֶץ, כְּדֵין נִרְאוּ בָאָרֶץ. עֵת הַזָּמִיר הִגִּיעַ, דָּא יוֹם רְבִיעִי, דַּהֲוָה בֵיהּ זְמִיר עָרִיצִים. מְאֹרֹת, חָסֵר. וְקוֹל הַתּוֹר, דָּא יוֹם חֲמִישִׁי, דִּכְתִיב יִשְׁרְצוּ הַמַּיִם וגו', לְמֶעְבַּד תּוֹלָדוֹת. נִשְׁמַע, דָּא יוֹם שִׁשִׁי, דִּכְתִיב נַעֲשֶׂה אָדָם, דַּהֲוָה עָתִיד לְמִקְדַּם עֲשִׂיָּה לִשְׁמִיעָה, דִּכְתִיב הָכָא נַעֲשֶׂה אָדָם, וּכְתִיב הָתָם נַעֲשֶׂה וְנִשְׁמַע. בְּאַרְצֵנוּ, דָּא יוֹם שַׁבָּת, דְּאִיהוּ דּוּגְמַת אֶרֶץ הַחַיִּים.

"In the beginning" (Beresheet 1:1) Rabbi Shimon quoted the verse, "the flower buds appear on the earth" (Shir Hashirim 2:12). "The flower buds" refer to the act of creation; "appear on the earth." When? On the third day, as it is written, "And the earth brought forth" (Beresheet 1:12). Since then, they have been seen on the earth. "The time the singing bird (also: 'pruning') is come" alludes to the fourth day, when the "pruning of the tyrants" took place. THEREFORE OF THIS DAY, IT IS WRITTEN, "LET THERE BE LUMINARIES" (BERESHEET 1:14), with the letter Vav missing from the word luminaries. (The Hebrew word 'luminaries' when written without a Vav, can be read as a curse). "And the voice of the turtledove" (Shir Hashirim 2:12) refers to the fifth day, about which it is written, "Let the waters swarm" (Beresheet 1:20), so they can produce offspring. "Is heard" (Shir Hashirim 2:12) refers to the sixth day, on which it says, "Let us make man" (Beresheet 1:26), who shall put action before listening. Because it says here, "Let us make man," while there on Mount Sinai, when Hashem asked Yisrael about the Torah, they said "we will do, and obey (listen)" (Shemot 24:7). "In our land" (Shir Hashirim 2:12) refers to the day of Shabbat, which represents the Land of Life, WHICH IS THE WORLD TO COME.

chanoch's Commentary

Shir HaShirim is part of the protective system of the Torah. When sung on Shabbat it takes all of our negative actions from the previous Shabbat and transforms them into merits. This is what this Zohar is hinting at.

Pasook 5. from the Zohar Commentary on the Prologue

דָּבָר אַחֵר, הַנִּצָּנִים, אִלֵּין אִינּוּן אֲבָהָן, דְּעָאלוּ בַּמַּחֲשָׁבָה, וְעָאלוּ בְּעָלְמָא דְּאָתֵי וְאִתְגְּנִיזוּ תַּמָּן. וּמִתַּמָּן נָפְקוּ בִּגְנִיזוּ וְאִטָּמִירוּ גוֹ נְבִיאֵי קְשׂוֹט. אִתְיְלִיד יוֹסֵף, וְאִטָּמִירוּ בֵּיהּ. עָאל יוֹסֵף בְּאַרְעָא קַדִּישָׁא וּנְצִיב לוֹן תַּמָּן, וּכְדֵין נִרְאוּ בָאָרֶץ וְאִתְגְּלוּ תַּמָּן. וְאֵימָתַי אִתְחָזוּן, בְּשַׂעֲתָא דְּאִתְגְּלֵי קֶשֶׂת בְּעָלְמָא, דְּהָא בְּשַׂעֲתָא דְּקֶשֶׂת אִתְחֲזֵי כְּדֵין אִתְגַּלְּיָין אִינּוּן. וּבְהַהִיא שַׂעֲתָא עֵת הַזָּמִיר הִגִּיעַ עִדָּן לְקַצֵּץ חַיָּיבִין מֵעָלְמָא. אַמַּאי אִשְׁתְּזִיבוּ, בְּגִין דְּהַנִּצָּנִים נִרְאוּ בָאָרֶץ, וְאִלְמָלֵא דְנִרְאוּ לָא אִשְׁתָּאֲרוּן בְּעָלְמָא, וְעָלְמָא לָא אִתְקַיָּים.

Another explanation is that the flowers are the Patriarchs who come to thought (mind) and came into the World to Come, NAMELY BINAH, where they were hidden. They emerged from there secretly and hid themselves among the true prophets. Joseph was born and they hid in him. When Joseph entered the Holy Land, he revealed their presence and then "they appear on the earth" and were seen there. And when are they seen? When the rainbow is seen in the sky. Because when the rainbow is seen, then they appear. And at that moment, "the time of pruning has come." This means that this is the period to cut the wicked from the world. But why were the wicked saved? Because "the flowers appear on the earth." If they had not ALREADY appeared SO LONG AGO, (THE WICKED) would not have remained on earth, and the world would have been destroyed.

chanoch's Commentary

Joseph is a chariot for Yesod since he protected the Brit. This mention of the Patriarchs is related to the process of the Sefirot since they all are chariots for the Sefirot. This idea of the Patriarchs are also part of the protective shield as when a rainbow appears it is an indication that the wicked should be cleansed. It is also hinting by our using our rational thought to ask the question why are not the wicked people destroyed? This is because everyone will eventually be righteous.

Pasook 6.from the Zohar Commentary on the Prologue

וּמָאן מְקַיֵּים עָלְמָא וְגָרִים לַאֲבָהָן דְּאִתְגַּלְּיָין, קַל יְנוֹקֵי דְּלָעָאן בְּאוֹרַיְיתָא, וּבְגִין אִינוּן רַבְיָין דְּעָלְמָא, עָלְמָא אִשְׁתְּזֵיב. לְקָבְלֵיהוֹן, תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, אִלֵּין אִינוּן יְנוֹקֵי רַבְיָין עוּלְמִין, דִּכְתִיב וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב.

And who sustains the world and causes the Patriarchs to appear? It is the voices of the children who study the Torah. And the world is saved (from destruction) for the sake of these children. In deference to them, it is written, "We will make you necklets of gold" (Shir Hashirim 1:11). This refers to the children, boys and young men, as is written, "And you shall make two Cherubs of gold" (Shemot 25:18).

chanoch adds: Gold is a metaphor for desire. Desire is what also protects the world since it is our desires for children and the growing of our desire which is the essence of the Creation. Of course this is a hint to how to remove bread of shame. Follow the examples of the Patriarchs.