It is recommended to read / scan / study the section prior to reading the Synopsis.
There were numerous moments in history when the goal of eternal peace and unending happiness for all mankind was within reach. Both Adam and Noah had the opportunity to cause universal change and bring about endless fulfillment. The Zohar likens the path to permanent peace to the creation and care of a garden. Adam is compared to the force that causes rain water to fall upon and nourish the land, and Noah represents a person who manufactures the tools needed to tend the garden. The appearance of Abraham in our world corresponds to the force that influences the flowers to grow and blossom. Now that Abraham's name includes the additional letter Hei ×”, signifying the ritual of circumcision, he is now prepared to receive the great Light of the Creator as expressed through the Tetragrammaton, one of the holy Names of the Creator that radiates His spiritual energy.
THE RELEVANCE OF THE PASSAGE:
The path to personal peace is an arduous process that each of us must endure. We can, however, accelerate this process through our connection to this portion. The Light of the Creator fills our soul through the merit and power of Abraham. The energy channeled through our Patriarch nurtures our soul, inspiring us to seek higher levels of spiritual growth. The strength to blossom in all our spiritual endeavors is revealed through the Light of these verses.
Pasook 1. from the Sulam Zohar Commentary on Parasha Vayera
רַבִּי חִיָּיא פָּתַח, הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ. הַנִּצָּנִים נִרְאוּ בָאָרֶץ, כַּד בְּרָא קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא, יְהַב בְּאַרְעָא כָּל חֵילָא דְּאִתְחֲזֵי לָהּ. וְכֹלָּא הֲוָה בְאַרְעָא, וְלָא אֲפִיקַת אִיבִּין בְּעָלְמָא, עַד דְּאִתְבְּרֵי אָדָם, כֵּיוָן דְּאִתְבְּרֵי אָדָם, כֹּלָּא אִתְחֲזֵי בְּעָלְמָא, וְאַרְעָא גַּלִּיאַת אִיבָּהָא, וְחֵילָהָא דְּאִתְפָּקְדוּ בָה.
Rabbi Chiya opened the discussion, IT IS WRITTEN, "The flowers appeared on the earth, the time of the singing of the birds has come, and the voice of the turtledove is heard in our land" (Shir Hashirim 2:12). "The flowers appeared on the earth," MEANS THAT when the Holy One, blessed be He, created the world, He endowed the earth with appropriate powers, so that everything was in the earth BUT it did not produce any fruit until Adam was created. As soon as Adam was created, everything in the earth became visible, that is, the earth began to reveal the powers and products that were implanted within it. And then it was said, "The flowers appear on the earth."
There is a process to everything that happens. Man perceives the physical events of this process. His mind gives these events an orderliness. This perception may be correct - meaning it may be the order that the process actually followed or it may have followed a different order. Since man perceives it the way he perceives it then that is the order of the process. This is this one man's truth. This is why truth is always relative. This is what we learn from the Pasook which is a midrash.
Pasook 2. from the Sulam Zohar Commentary on Parasha Vayera
כְּגַוְונָא דָא, שָׁמַיִם לָא יָהֲבוּ חֵילִין לְאַרְעָא, עַד דְּאָתָא אָדָם. הה"ד, וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, כִּי לֹֹא הִמְטִיר ה' אֱלֹקִים עַל הָאָרֶץ, וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה. אִטַּמָּרוּ כָּל אִינוּן תּוֹלָדִין וְלָא אִתְגַּלּוּן, וּשְׁמַיָא אִתְעַכָּבוּ, דְּלָא אַמְטִירוּ עַל אַרְעָא, בְּגִין דְּאָדָם אַיִן, דְּלָא אִשְׁתְּכַח, וְלָא אִתְבְּרֵי, וְכֹלָּא אִתְעַכַּב בְּגִינֵיהּ, כֵּיוָן דְּאִתְחֲזֵי אָדָם, מִיָּד הַנִּצָּנִים נִרְאוּ בָאָרֶץ, וְכָל חַיָילִין דְּאִתְטַמָּרוּ, אִתְגַּלִּיאוּ וְאִתְיְהִיבוּ בָהּ.
Similarly, the heavens did not give any powers to the earth until humankind appeared, as it is written, "And no plant of the field was yet in the earth, and no herb of the field had yet grown, for Hashem Elohim had not caused it to rain upon the earth, and there was not a man to till the ground" (Beresheet 2:5). All the offspring and products were concealed in the earth. They did not appear, and the heavens were prevented from pouring rain on the earth because humankind did not yet exist. Because it had not yet been created, the revelation of all things was delayed. As soon as humankind appeared, however, "The flowers appeared on the earth," and all the hidden and concealed powers were now revealed.
This Pasook teaches us to follow the energy to learn the proper and truthful order of the process. Do not follow our own perceptions - follow the energy to understand the law of cause and effect is the minimum energy will be used to accomplish a goal. Since the goal was man there was no need for plants to grow. There is always a process of potential followed by actual. Is potential the cause?
Pasook 3. from the Sulam Zohar Commentary on Parasha Vayera
עֵת הַזָּמִיר הִגִּיעַ, דְּאִתְתַּקַּן תִּקּוּנָא דְּתוּשְׁבְּחָן לְזַמְּרָא קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא, מַה דְּלָא אִשְׁתְּכַח עַד לָא אִתְבְּרֵי אָדָם. וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ. דָּא מִלָּה דְּקֻדְשָׁא בְּרִיךְ הוּא, דְּלָא אִשְׁתְּכַח בְּעָלְמָא, עַד דְּאִתְבְּרֵי אָדָם, כֵּיוָן דְּאִשְׁתְּכַח אָדָם כֹּלָּא אִשְׁתְּכַח.
"...the time of the singing of the birds has come" MEANS THAT a recital was composed of songs and praises to the Holy One, blessed be He. This was not done before humankind was created, "...and the voice of the turtledove is heard in our land." This is the word of the Holy One, blessed be He, which did not exist in the world before humankind was created. But as soon as humankind appeared, everything appeared!
Our midrashim like Perek Shirah teach that each animal sings praises to HaShem. They could not sing praises since animals do not speak. Now that man was in the world the Psalms and Proverbs were available to the animals and they could sing yet they can not speak so how can they sing. In the spiritual worlds their thoughts are speech and they can hear. What barriers and limitations do you break and remove with this explanation about the voice of the turtledove?
Pasook 4. from the Sulam Zohar Commentary on Parasha Vayera
בָּתַר דְּחָטָא, כֹּלָּא אִסְתַּלַּק מֵעָלְמָא, וְאִתְלַטְיָא אַרְעָא. הה"ד אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ וגו'. וּכְתִיב כִּי תַעֲבֹד אֶת הָאֲדָמָה לֹא תֹסֵף תֵּת כֹּחָהּ לָךְ וגו'. וּכְתִיב וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ.
After Adam sinned, everything disappeared from the world, and the earth was cursed, as it is written, "cursed is the earth for your sake" (Beresheet 3:17), "When you till the ground, it shall not henceforth give its strength to you..." (Beresheet 4:12) and "thorns also and thistles it shall bring forth to you" (Beresheet 3:18).
There is a point in the process where things change. This point is part of the Creative Process. This would imply that Adam and you do not have Free Choice. What is the truth? Can you accept the answer is both?
Pasook 5. from the Sulam Zohar Commentary on Parasha Vayera
אָתָא נֹחַ וְתִקֵּן קַרְדּוּמִין וּפְצִירֵי בְּעָלְמָא. וּלְבָתַר וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה. אָתוּ בְּנֵי עָלְמָא וְחָבוּ קַמֵּיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא, וְאִסְתַּלָּקוּ חֵילִין דְּאַרְעָא כְּמִלְּקַדְּמִין, וַהֲווֹ קָיְימֵי עַד דְּאָתָא אַבְרָהָם.
When Noah appeared in the world, he prepared spades and hoes, WHICH MEANS THAT HE PREPARED TOOLS TO TILL THE GROUND. THUS, IT IS WRITTEN OF HIM, "THIS ONE SHALL COMFORT US FROM OUR WORK AND THE TOIL OF OUR HANDS..." (BERESHEET 5:29). HE SHALL GIVE US TOOLS, SO THAT WE MAY BE FREED FROM PRODUCTION USING OUR BARE HANDS, FOR WHICH WE HAD BEEN DESTINED UNTIL NOW! Afterwards, however, "he drank of the wine, and was drunk; and he was uncovered within his tent" (Beresheet 9:21). And later, the people of the world sinned before the Holy One, blessed be He. And the powers of the earth disappeared again. THUS, ALL THE IMPROVEMENTS OF NOAH WERE LOST. And so it remained until Abraham appeared.
What role does technology play in the history of the world. What role and place in the process of Creation does technology play. The earth which is Malchut lost its powers of manifestation twice in the process of Creation or is Noach not part of the process? How does this apply to the process of your life? How does it apply to how you live with technology? Does Noach mean hidden wisdom - Chochmah Nestar? Or does it mean an aspect of creation called comfort? Are they different? Something to contemplate.
Pasook 6. from the Sulam Zohar Commentary on Parasha Vayera
כֵּיוָן דְּאָתָא אַבְרָהָם, מִיָּד הַנִּצָּנִים נִרְאוּ בָאָרֶץ, אִתְתַּקָּנוּ וְאִתְגָּלוּ כָּל חֵילִין בְּאַרְעָא. עֵת הַזָּמִיר הִגִּיעַ, בְּשַׁעֲתָא דַּאֲמַר לֵיהּ קֻדְשָׁא בְּרִיךְ הוּא דְּיִתְגְּזָר, כֵּיוָן דְּמָטָא הַהוּא זִמְנָא, דִּבְרִית, אִשְׁתְּכַח בֵּיהּ בְּאַבְרָהָם, וְאִתְגְּזַר. כְּדֵין אִתְקַיַּים בֵּיהּ, כָּל הַאי קְרָא, וְאִתְקַיַּים עָלְמָא, וּמִלָּה דְּקֻדְשָׁא בְּרִיךְ הוּא הֲוָה בְּאִתְגַּלְּיָיא בֵּיהּ, הה"ד וַיֵּרָא אֵלָיו ה'.
As soon as Abraham appeared, "the flowers appeared on the earth." THIS MEANS THAT the powers of the earth were amended and revealed. "The time of the singing of the birds (also: 'pruning') has come," REFERRING TO THE TIME when the Holy One, blessed be He, told him to circumcise himself. THE TERM 'PRUNING' ALLUDES TO THE REMOVAL OF THE FORESKIN. Thus, the time was ripe for the covenant to appear in Abraham, MEANING when he was circumcised. Only then was the verse, "THE FLOWERS APPEARED..." fulfilled through him, and the word of the Holy One, blessed be He, was revealed openly to him. as it is written, "And Hashem appeared to him," after he was circumcised.
Can you have a personal experience of the Creator without having been circumcized? The answer is yes. Our Sages teach that one without circumcision the personal experience will be on the lower level of Elokim. This is the level of the Creator that spoke to Bilaam. Will all males eventually become circumcised? Since everyone will become connected to the Creator the answer is maybe. If there is no negativity in the world then each person will be born without a foreskin and thus circumcized. Is this the same as the Brit Milah? It was true of Moshe yet he experienced a Brit Milah that removed the foreskin that was not manifested on his body. Something to contemplate also. When a person is resurrected from teh dead with a foreskin will it fall off or will he choose to have it removed since he will understand that it represents an unnecessary part of him at that time?
Pasook 7. from the Sulam Zohar Commentary on Parasha Vayera
רַבִּי אֶלְעָזָר פְּתַח, הַאי קְרָא בָּתַר דְּאִתְגְּזַר אַבְרָהָם, דְּעַד לָא אִתְגְּזַר לָא הֲוָה מַלֵּיל עִמֵּיהּ, אֶלָּא מִגּוֹ דַּרְגָּא תַּתָּאָה, וְדַרְגִּין עִלָּאִין לָא הֲווֹ קָיְימֵי, עַל הַהִיא דַּרְגָּא. כֵּיוָן דְּאִתְגְּזַר, מִיָּד הַנִּצָנִים נִרְאוּ בָאָרֶץ, אִלֵּין דַּרְגִּין תַּתָּאִין דַּאֲפֵיקַת וְאַתְקֵינַת הַאי דַּרְגָּא תַּתָּאָה.
Rabbi Elazar began TO EXPLAIN THAT this verse refers to events after the circumcision of Abraham. Before the circumcision, the Holy One, blessed be He, spoke to him only through the lower grade SPOKE THROUGH "A VISION," WHICH REFERS TO THE NUKVA WHILE IT IS STILL AT THE STAGE OF THE ILLUMINATION OF THE LEFT SIDE. AS IT IS WRITTEN, "AFTER THESE THINGS THE WORD OF HASHEM CAME TO ABRAM IN A VISION..." The upper grades were not attached to this grade, WHICH MEANS THAT THE UPPER GRADES OF ZEIR ANPIN WERE NOT ATTACHED TO THE NUKVA. As soon as Abraham was circumcised, "the flowers appeared on the earth." These are the lower grades, brought forth and established by the lower grade THAT IS CALLED "A VISION," so that they may be united with all the upper grades.
Until Abraham became circumcised the Sefirot of Chesed Gevurah and Tiferet were not in the World. That is why the colors of Noach's rainbot were only three, according to the midrash. Rember the teaching from our sages that Abraham was circumcised in the year 2047, and the first 2000 years are part of the years of Tohu. Isaac was born in the year 2048 and 48 is actually the 49th year. As a student of Kabbalah you know 49 represents Yesod She Be Malchut.
Pasook 8. from the Sulam Zohar Commentary on Parasha Vayera
עֵת הַזָּמִיר הִגִּיעַ אִלֵּין עַנְפּוֹי דְּעָרְלָה. וְקוֹל הַתּוֹר נִשְׁמַע בְאַרְצֵנוּ. דָּא קוֹל דְּנָפֵיק מִגּוֹ הַהוּא פְּנִימָאָה דְּכֹלָּא, וְהַהוּא קוֹל נִשְׁמַע, וְדָא קוֹל דְּגָזַר מִלָּה לְמַלָּלָא וְעָבֵיד לָהּ שְׁלִימוּ.
"The time of the singing of the birds (also: 'pruning') has come..." ALLUDES TO THE TIME OF PRUNING AND CUTTING OF THE BAD BRANCHES, WHICH ARE the branches of the foreskin, BECAUSE THIS KLIPAH WAS IN CHARGE BEFORE HE WAS CIRCUMCISED. THIS IS ACCORDING TO THE SECRET OF THE VERSE, "A WHISPERER SEPARATES CLOSE FRIENDS" (MISHLEI 16:28). "...and the voice of the turtledove is heard in our land." This is the voice that comes from the innermost aspect of all. THE VOICE ALLUDES TO ZEIR ANPIN, AND THE INNTERMOST ASPECT OF ALL IS IMA, FROM WHOM ZEIR ANPIN EMANATES AND COMES FORTH. So that voice, ZEIR ANPIN, is heard in our land, which is the Nukva meaning that Zeir Anpin mated with the Nukva by the Mayin Nukvin (Female Waters) that were elevated through the precept of circumcision. And this is the voice that cuts the word into an utterance. THIS MEANS THAT IT HAS THE ABILITY TO ARTICULATE (LIT. 'CUT THE SPEECH), thereby achieving its perfection.
This Pasook is teaching about the three foreskins. One is the foreskin on the male organ. This is removed by the choice of the parents, which is one reason it takes place on the 8th day prior to the individual consciousness being capable of choosing. One is the foreskin of the tongue and this can be controlled by personal choice. The third is the foreskin of the heart which will be removed by being close to HaShem. This is all hinted to in this Pasook.
Pasook 9. from the Sulam Zohar Commentary on Parasha Vayera
תָּא חֲזֵי, דְּעַד לָא אִתְגְּזַר אַבְרָהָם, לָא הֲוָה עֲלֵיהּ, אֶלָּא הַאי דַרְגָּא כִּדְאֲמָרָן, כֵּיוָן דְּאִתְגְּזַר, מַה כְּתִיב, וַיֵּרָא אֵלָיו ה'. לְמַאן, דְּהָא לָא כְתִיב, וַיֵּרָא ה' אֶל אַבְרָם. דְּאִי לְאַבְרָם, מַאי שִׁבְחָא הָכָא יַתִּיר, מִבְּקַדְמֵיתָא עַד לָא אִתְגְּזַר, דִּכְתִיב וַיֵּרָא ה' אֶל אַבְרָם.
Come and behold, as long as Abraham was not circumcised, only that grade dwelt upon him, as we explained THAT IS, THE GRADE OF NUKVA WHILE SHE WAS CALLED "A VISION." But after he was circumcised, it is written, "And Hashem appeared to him!" But it is not mentioned to whom, because it is not written, 'And Hashem appeared to Abram'! AND HE ANSWERS, IF IT WERE WRITTEN, 'to Abram,' then what greater sort of praise would there be than that which existed before he was circumcised? Because even then it was written, "And Hashem appeared to Abram" (Beresheet 12:7).
This pasook was difficult for me to understand until i read the Hebrew and saw that HaShem appeared to Avraham prior to the circumcision through the level of the connecting word El. Remember El means "to".
Pasook 10. from the Sulam Zohar Commentary on Parasha Vayera
אֶלָא, רָזָא סְתִימָא אִיהוּ, וַיֵּרָא אֵלָיו ה'. לְהַהוּא דַרְגָא דְּמַלֵּיל עִמֵּיהּ, מַה דְּלָא הֲוָה מִקַּדְמַת דְּנָא, עַד דְּלָא אִתְגְּזַר. דְּהַשְׁתָּא, אִתְגְּלֵי קוֹל, וְאִתְחַבַּר בְּדִבּוּר, כַּד מַלֵּיל עִמֵּיהּ.
The words, "And Hashem appeared to him" contain a secret. THIS MEANS THAT HE APPEARED TO that grade that spoke to him. In other words, Zeir Anpin, which is Yud Hei Vav Hei, appeared to him, namely to the Nukva. This had not happened before he was circumcised, WHEN THE NUKVA WAS STILL SEPARATED FROM ZEIR ANPIN. And now the voice THAT IS ZEIR ANPIN was revealed and was associated with speech, WHICH IS THE NUKVA, when He spoke with him. THUS, ABRAHAM BENEFITED FROM THE MATING OF MALE AND FEMALE, AND BECAME A CHARIOT FOR BOTH OF THEM. THEREFORE IT IS WRITTEN, "AND HASHEM APPEARED TO HIM," WHICH ALLUDES TO THE MATING OF MALE AND FEMALE.
My comment above is hinting to this teaching of the Zohar. What does it mean that Abraham bacme a chariot for both male and female? Since Sarah is a metaphor for the body and in the physical world the body and soul can become one but not the same it is necessary for Abraham to take on the role of being a chariot to Chesed both the male and female of Chesed.
Pasook 11. from the Sulam Zohar Commentary on Parasha Vayera
וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל. וְהוּא, וְלֹא גָּלֵי מַאן. אֶלָּא, הָכָא גָּלֵי חָכְמְתָא, דְּכָלְהוֹ דַּרְגִּין שְׁרוֹ עַל הַאי דַּרְגָּא תַּתָּאָה, בָּתַר דְּאִתְגְּזַר אַבְרָהָם. תָּא חֲזֵי, וַיֵּרָא אֵלָיו ה'. דָּא הוּא רָזָא דְּקוֹל דְּאִשְׁתְּמַע, דְּאִתְחַבַּר בְּדִבּוּר, וְאִתְגְּלֵי בֵיהּ.
The verse, "and he sat in the tent door" (Beresheet 18:1) says "and he," but does not identify "him." AND HE REPLIES, the verse reveals the wisdom that INDICATES THAT all the grades rested upon that lower grade after Abraham was circumcised. SO THE PHRASE TEACHES US THAT "AND HE," REFERRING TO THE NUKVA, "SAT IN THE TENT DOOR," AS SHE BECAME THE GATEWAY FOR ALL THE GRADES. Come and behold, "And Hashem appeared to him." This is the secret of the voice, NAMELY ZEIR ANPIN, that is heard and attached to the utterance (speech), NAMELY MALCHUT, and revealed through it.
This is the secret of the unity of body and soul being one yet not the same. When a husband and wife are joined in itimacy they are one. When they are sitting looking into each other's eyes with the longing of love and desire they are not one they are the same consciousness without being one in the physical body.
Pasook 12. from the Sulam Zohar Commentary on Parasha Vayera
וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל. דָּא עָלְמָא עִלָּאָה, דְּקָאֵים לְאַנְהָרָא עֲלֵיהּ. כְּחוֹם הַיּוֹם. דְּהָא אִתְנְהֵיר יְמִינָא, דַּרְגָּא דְאַבְרָהָם אִתְדַּבַּק בֵּיהּ. דָּבָר אֲחֵר כְּחוֹם הַיּוֹם. בְּשַׁעֲתָא דְּאִתְקְרֵיב דַּרְגָּא לְדַרְגָּא, בְּתֵיאוּבְתָּא דְּדָא לָקֳבֵל דָּא.
In the verse, "and he sat in the tent door," THE WORDS, "AND HE" allude to the upper world, NAMELY IMA, that stands over him, REFERRING TO THE NUKVA, to shine upon him. THE NUKVA IS DESCRIBED AS "THE TENT DOOR," BECAUSE SHE HAS BECOME THE GATEWAY FOR THE LIGHTS. THE WORDS, "in the heat of the day," MEAN THAT the right side, WHICH IS CHESED, shone. This is the grade to which Abraham cleaved. Another explanation of "in the heat of the day" IS THAT IT REFERS TO the time when one grade approached another with great passion, as Zeir Anpin approached the Nukva. Then they were described by the words, "in the heat of the day."
This Pasook is helping us decode the language of branches. Heat represents emotional passion.The idea of a door represents Malchut. This is why many minyans and synagogues tourn towards the west or the door during Kabballat Shabbat towelcome the Sabbath.
Pasook 13. from the Sulam Zohar Commentary on Parasha Vayera
וַיֵּרָא אֵלָיו. אָמַר רַבִּי אַבָּא, עַד לָא אִתְגְּזַר אַבְרָהָם, הֲוָה אָטִים. כֵּיוָן דְּאִתְגְּזַר, אִתְגְּלֵי כֹלָּא, וּשְׁרָא עֲלֵיהּ שְׁכִינְתָּא בִּשְׁלִימוּ כִּדְקָא יָאוֹת. תָּא חֲזֵי. וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל. וְהוּא: דָּא עָלְמָא עִלָּאָה, דְּשָׁרֵי עַל הַאי עָלְמָא תַּתָּאָה, אֵימָתַי, כְּחוֹם הַיּוֹם. בְּזִמְנָא דְּתֵיאוּבְתָּא דְּחַד צַדִּיק לְמִישְׁרֵי בֵיהּ.
In explaining the words, "appeared to him," Rabbi Aba said that before Abraham was circumcised, he was blocked FROM RECEIVING THE SUPERNAL LIGHTS. As soon as he was circumcised, everything appeared, INCLUDING ALL THE LIGHTS, AS HIS COVER WAS REMOVED. And the Shechinah rested upon him in full perfection, as should properly be. Come and behold. IT IS WRITTEN, "And he sat in the tent door." "He" refers to the upper world, TO BINAH, that rests upon the lower world, WHICH IS THE NUKVA. HE ASKS, When DOES BINAH REST UPON THE NUKVA? AND HE REPLIES, THIS IS WHY THE VERSE CONCLUDES WITH "in the heat of the day" when the passion of a certain righteous, WHO IS THE YESOD OF ZEIR ANPIN, is aroused to rest in the lower world, which is the Nukva. That is, when there is a mating between Male and Female, then the Mochin of Binah dwell within the Nukva.
Read this well. You may read in other Kabbalistic Writing that the female receives her Mochin from her husband during mating. This pasook is actually explaining that part of the action and consciousness of the passion of the male and female towards each other causes the Mochin of the Binah to lower herself and provide the Mochin of the Malchut. This is how the malcut grows to be equal to the level of Zeir Anpin.
Pasook 14. from the Sulam Zohar Commentary on Parasha Vayera
מִיָּד, וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו, מַאן אִינוּן שְׁלֹשָׁה אֲנָשִׁים. אִלֵּין אַבְרָהָם יִצְחָק וְיַעֲקֹב, דְּקָיְימֵי עֲלֵיהּ דְּהַאי דַרְגָּא, וּמִנַּיְיהוּ יָנִיק וְאִתְּזָן.
Immediately AFTER THE MATING OF MALE AND FEMALE WAS COMPLETED, IT IS WRITTEN, "And he lifted up his eyes and looked, and lo, three men stood by him..." (Beresheet 18: 2) AND HE ASKS, Who are these three men? AND HE SAYS, They are Abraham, Isaac, and Jacob OR CHESED, GVURAH, AND TIFERET OF ZEIR ANPIN THAT ARE NAMED ABRAHAM, ISAAC, AND JACOB. AND HE SAW THEM standing over that grade, WHICH IS THE NUKVA, and from them the Nukva draws sustenance and nourishment.
Did you ask the question relating to Netzach HOd and Yesod feeds Malchut so how does Malchut get fed directly from Chesed Gevurah and Tiferet? Perhaps that will be answered below or perhaps one needs to think of terms of the unity of the Crown of the Penis with the Vagina.
Pasook 15. from the Sulam Zohar Commentary on Parasha Vayera
כְּדֵין וַיַּרְא וַיָּרָץ לִקְרָאתָם. דְּתֵיאוֹבְתָּא דְּהַאי דַרְגָּא תַּתָּאָה, לְאִתְחַבְּרָא בְּהוֹ, וְחֶדְוָותָא דִּילָהּ, לְאִתְמַשְּׁכָא אֲבַתְרַיְיהוּ. וַיִשְׁתָּחוּ אַרְצָה. לְאִתְתַּקְּנָא כָּרְסְיָיא לְגַבַּיְיהוּ.
And then, "when he saw them, he ran to meet them," because the passionate desire of the lower grade, WHICH IS THE NUKVA, is to cleave to CHESED, GVURAH, AND TIFERET. And Her joy is to be drawn toward them. SO, ACCORDINGLY, "HE RAN TO MEET THEM" IS SAID ABOUT THE NUKVA THAT WANTED TO CLING TO THEM. THE VERSE CONTINUES, "and bowed himself toward the ground," to become and be formed into a throne for them SO THAT THE NUKVA BECOMES A THRONE FOR CHESED, Gvurah, and Tiferet of Zeir Anpin, so that they may rest upon Her, as a person sits on a chair.
Do you think that this answered the question i asked above?
Pasook 16. from the Sulam Zohar Commentary on Parasha Vayera
תָּא חֲזֵי, עֲבַד קֻדְשָׁא בְּרִיךְ הוּא לְדָוִד מַלְכָּא, חַד סַמְכָא מִכָּרְסְיָיא עִלָּאָה, כַּאֲבָהָן. וְאַף עַל גָּב דְּאִיהוּ כָּרְסְיָיא לְגַבַּיְיהוּ, אֲבָל, בְּזִמְנָא דְּאִתְחַבַּר בְּהוֹ, אִיהוּ חַד סַמְכָא, לְאִתְתַּקְּנָא בְּכָרְסְיָיא עִלָּאָה. וּבְגִין כָּךְ, נְטַל מַלְכוּתָא בְּחֶבְרוֹן, דָּוִד מַלְכָּא, שְׁבַע שְׁנִין, לְאִתְחַבְּרָא בְּהוֹ. וְהָא אִתְּמָר. תּוֹסֶפְתָּא
Come and behold, The Holy One, blessed be He, made King David, WHO IS THE SECRET OF THE NUKVA, one of the legs of the supernal throne, like the patriarchs. AND HE ASKS, Even though She is a throne for THE PATRIARCHS, HOW CAN IT BE SAID THAT SHE WAS SET AT THE SAME LEVEL WITH THE PATRIARCHS TO COMPLETE THE FOURTH LEG OF THE THRONE? AND HE ANSWERS, This is so only when She is united with them for the purpose of being a leg of the supernal throne. King David received the kingdom of Yisrael in Hebron for seven years for this reason to be united with CHESED, GVURAH, AND TIFERET. This has already been explained.
Perhaps the growth of Malchut to become connected to the other levels is the answer. Think of the Malchut as a garment and the body inside is Netzach and Hod and part of Yesod. Can the part of the Crown of the male organ receive from the inner part of the body which is Chesed Gevurah Tiferet directly and allow the outer body to be bypassed. Does this help you understand ?
Pasook 17. from the Sulam Zohar Commentary on Parasha Vayera
וַיֵּרָא אֵלָיו ה' בְּאֵלוֹנֵי מַמְרֵא. אַמַּאי בְּאֵלוֹנֵי מַמְרֵא, וְלָא בַּאֲתַר אָחֳרָא. אֶלָּא, בְּגִין דְּיָהִיב לֵיהּ עֵיטָא, עַל גְּזִירוּ דִּקְיָימָא דִילֵיהּ. בְּשַׁעֲתָא דַּאֲמַר קֻדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם לְמִגְזַר, אֲזַל אַבְרָהָם לִימָּלֵךְ עִם חַבְרוֹי, אֲמַר לֵיהּ עָנֵר, אַנְתְּ בֶּן תִּשְׁעִין שְׁנִין וְאַתְּ מֵעִיק גַּרְמָךְ.
Of the verse, "And Hashem appeared to him by the terebinths of Mamre" (Beresheet 18:1), HE ASKS, Why by the terebinths of Mamre and not in any other place? AND HE REPLIES, Because Mamre gave him good advice about being circumcised. When the Holy One, blessed be He, told Abraham to circumcise himself, Abraham consulted his friends. Aner told him, You are more than ninety years old, and you shall pain yourself.
The balance of the information will follow in the next Pasook. The Hebrew Name Aner can be permutated to be the Hebrew word of boy or youth. This helped Abraham to see through this advice regarding older age from the youth. Aner can also be permutated to the Hebrew word that means "harm" or "aggravate". This also helped him know which advice to take.
Pasook 18. from the Sulam Zohar Commentary on Parasha Vayera
אָמַר לוֹ מַמְרֵא, דְּכַרְתְּ יוֹמָא דְּרָמוֹ לָךְ כַּשְּׁדָאֵי בְּאַתּוּן דְּנוּרָא. וְהַהוּא כַּפְנָא דַּעֲבַר עַל עָלְמָא, דִּכְתִיב וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרָיְמָה. וְאִינוּן מַלְכִין דִּרְדָּפוּ בַּתְרֵיהוֹן, וּמָחִית יַתְהוֹן, וְקֻדְשָׁא בְּרִיךְ הוּא שֵׁזְבִינָךְ מִכֹּלָּא, וְלָא יָכִיל בַּר נָשׁ לְמֶעְבַּד לָךְ בִּישׁ. קוּם עֲבֵיד פִּקּוּדָא דְמָרָךְ. אָמַר לוֹ קֻדְשָׁא בְּרִיךְ הוּא: מַמְרֵא. אַנְתְּ יְהַבְתְּ לֵיהּ עֵיטָא לְמִגְזַר, חַיֶּיךָ, לֵית אֲנָא מִתְגַּלֵּי עֲלֵיהּ אֶלָּא בְּפַלְטְרִין דִּילָךְ, הה"ד בְּאֵלוֹנֵי מַמְרֵא (עַד כָּאן).
Mamre, HOWEVER, said to him, Do not forget the day when the Chaldeans threw you into the furnace of fire and famine took over the world, as it is written, "And there was a famine in the land, and Abram went down into Egypt" (Beresheet 12: 10). And you smote all those kings that YOUR MEN pursued. And the Holy One, blessed be He, saved you from them all, so that nobody could do you any harm. So rise and fulfill the precept of your Master. The Holy One, blessed be He, said to MAMRE, You advised him to perform the circumcision. By your life! I shall reveal Myself to him only in your chamber. This is why it is written, "by the terebinths of Mamre."
My email on Vayera has additional teachings and midrashim about this subject. Make sure you read the email of Vayera in the daily energy email for the week of vayera.
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