Flower Buds
4. “In the Beginning,” Rabbi Shimon quoted the verse, “the flower buds appeared on the earth” (In Hebrew the words “country” and “earth” are designated by the same word Aretz; Shir HaShirim 2:12). “The flower buds” refer to the act of creation; “appeared on the earth.” When? On the third day, as it is written, “And the earth brought forth grass” (The Torah 1:12). “The time of pruning has come” alludes to the fourth day, the time of strictness, judgment, restriction. Therefore, it is written about the fourth day that a letter is missing from the word “lights,” which alludes to the strictness of judgment and a curse. “And the voice of the turtle dove is heard” refers to the fifth day, about which it is written, “Let the waters swarm,” so they can produce living creatures. “Is heard” already refers to the sixth day, on which it says, “Let us create man” who shall put action before understanding (Na’aseh ve Nishmah). Because here it says, “Let us create man” and there it says, “We will do, and we will hear.” “In our land” refers to the day of Shabbat, which represents the Land of Life, which is the world to come.
It is completely incomprehensible to us how The Zohar compares the words from Shir HaShirim (Song of Songs 2:12) with what is written in the Torah about the first days of creation. 6 days of creation symbolize the 6 Sefirot H-G-T-N-H-Y of ZA of which all 10 Sefirot of Nukva are built. This is because Nukva is only the will to receive (pleasure), and its entire spiritual body (desires of bestowal) are built of the Sefirot of her husband, ZA, of the altruistic properties that ZA passes to Nukva.
Nukva (the created desire to receive pleasure) in itself is an empty place unfilled with the Light (the Creator) because the Light can enter only the desire (Kli) that is similar to its properties. Therefore, to the extent of its similarity to ZA, the properties that Malchut receives from ZA and makes them her own by correcting them, turn into a Partzuf and get filled with the Light that corresponds to their correction. The greater the correction that is made in some part, the more powerful the Light (of the 5 Lights of NaRaNHaY) that enters that part. The corrected and fulfilled part of Malchut is referred to as a “world.” Here and henceforth, The Zohar explains how Nukva is built out of ZA, i.e., how the world is created.
Nukva is called “earth.” Flower buds are Sefirot or the properties of ZA that appear and grow within Malchut on the 3rd day of creation. This corresponds to the Sefira Tifferet (Hesed-1, Gevura-2, and Tifferet-3). In the beginning, Malchut was created vertically, as ZA. Two equally great heavenly bodies, the Sun-ZA and the Moon-Malchut symbolize this; hence, when the Moon is full we see both planets as equal in size. Everything is said with regard to man. In its initial state after the creation, Malchut is a point at the feet of ZA. Subsequently it grows along ZA’s height.
That is to say, on the 3rd day of the creation, Malchut was equal in height to Tifferet of ZA, i.e., it had the same properties. However, Malchut cannot receive the Light in such a state. Hence, it is said, STRICTNESS (judgment) APPEARED ON THE EARTH (i.e., in Malchut); the flower buds merely appeared.
After that, THE TIME OF PRUNING HAS COME refers to the 4th day of creation, when Malchut diminished because it complained to the Creator: “Two angels cannot wear one crown.” If Malchut is equal to ZA in height, it cannot receive the Light of Hochma from it.
The reason for Malchut’s inability to receive the Light of Hochma without the prior reception of the Light of Hassadim from ZA lies in the fact that the Light of Hochma can be received only within the Light of Hassadim by clothing pleasure with the intention to enjoy “for the Creator ’s sake.” And the Creator said to Malchut: “Go and diminish yourself.” This means: if you cannot receive the Light independently, but only from ZA, then diminish your own properties and accept his. By correcting yourself gradually, you will be able to receive all the Light and become like Him (ZA – the Creator). All of this is written in The Talmud (Chulin 60:2), but only the explanation provided in The Zohar helps us to stop perceiving it as a fairy-tale.
Malchut descended under the Yesod of ZA, and its 9 lower Sefirot fell under the Parsa to the worlds BYA. Only its Sefira Keter remained in Atzilut as a point standing below the Yesod of ZA. After that, Malchut is built not of its own Sefirot (properties) that exist in BYA, but of the Sefirot (properties) Netzah and Hod of ZA. Although previously Malchut was bigger, it could not receive the Light for lack of the Light of Hassadim. Now it will be smaller, but it will have the Light of Hassadim in which it will be able to receive the Light of Hochma. Malchut’s level will drop but it will be able to use it because the Light of Hassadim repels the impure forces that fasten on to Nukva. That is the meaning of the word ZAMIR (pruning), cutting off the impure forces from Malchut (rose bud).
THE VOICE OF THE TURTLE DOVE: The turtle dove is a Sefira, the property of Netzah de ZA. The voice of the turtle dove means the Sefira Hod of ZA, the fifth day of creation. Since Malchut receives from Yesod (which receives from Hod that is joined with Netzah), such reception by Malchut is referred to as “the voice of the turtle dove.”
The words “is heard” refer to the 6th day because the voice of the turtle dove is heard only with the help of the 6th day, the Yesod of ZA that includes both Netzah and Hod and passes their Light to Malchut. Hence, it is said that this voice is heard in Malchut only from Yesod, on the 6th day.
This is because Malchut can receive the Light only from the middle line of ZA: either from Yesod of ZA (it receives the level called NHY, Ibur – embryo) or from Tifferet of ZA (it receives the level called HaGaT or VAK, Yenika – nursing or Katnut – small), or from Da’at of ZA (it receives the level called HaBaD or GAR, Mochin – brain or Gadlut – big).
LET US CREATE MAN BECAUSE HE SHALL PUT ACTION BEFORE LISTENING: sight refers to the Sefira Hochma, hearing means the Sefira Bina. Action is the property of Malchut. To correct Malchut, the Creator’s only creation (other Sefirot are the Creator’s properties with which He gradually created Malchut), the 2nd restriction was made – Malchut ascended to Bina to combine its egoistical properties with Bina’s altruistic properties of bestowal. Malchut rose to Abba-Hochma, and Ima-Bina found itself under Malchut (Parsa), where it became similar to the properties of Malchut.
Eyes refer to the Sefira Hochma or Abba. Malchut rose to the level of eyes and stands at the level of pupils. Malchut is called Nukva, and the Malchut that stands at the level of eyes is called Nukva Eynaim (Nikvey Eynaim or NE). Therefore, there are only Keter and Hochma in the Rosh (head) of AA: Bina fell from the Rosh to the Guf (body) and Malchut rose above Bina. Malchut represents an action that rises above, i.e., precedes perception and understanding. This means “we will do, and we will hear,” the act of the 2nd restriction or the reception only in GE. Such a state is called the “return” (of one’s properties to the Creator). The “complete return” implies that the AHP of Malchut also gets corrected and reaches the level.
As a result of the ascent of Malchut to NE, it changed its properties (every one of us only needs to reach the level of the Creator’s properties, to receive them and become like Him) and was ready to rise to AVI and receive the Light of Haya. The constant Light of that level is called the 1st Temple. Therefore, while receiving the Torah, Israel preferred to do first and then to hear. It was honored with the reception of the Torah (The Talmud. Shabbat 85:1) because the action (Malchut) rose and dressed AVI and thus revealing the secret of the 50 gates of Bina.
Erecting the Temple does not mean building it on the earth. It implies the attainment of the level of the Temple, the level of AVI de Atzilut, the Light of Haya (the 1st Temple) or the level of YESHSUT de Atzilut, the Light of Neshama (the 2nd Temple).
Here The Zohar says: “is heard” on the 6th day because on this day (i.e., in this state) Malchut was corrected by means of its ascent above Bina, which is referred to as “to put action before listening,” to do and to hear as during the reception of the Torah. Malchut in the state of ascending to Bina is called the Eternal Land or the Land of Life because it receives life from Bina.
“IN OUR LAND” REFERS TO SHABBAT, WHICH REPRESENTS THE ETERNAL LAND OF LIFE: Ima-Bina is called Land of Life or the Eternal Land. As the result of the act on the 6th day, meaning the Creator’s action from above (His action is designated by the factor of time and has no causes in this world), Malchut rose to Ima on the 7th day of creation (Shabbat) and became like Ima, because when the lower Sefira rises to the level of the upper Sefira, they become equal (in properties). Hence, upon rising to Bina and receiving the Light of Haya, Malchut is called the Land of Eternal Life.
5. Another explanation is that these blossoms are the Patriarchs who entered the supernal mind and went into the future world, namely Bina, where they were hidden. They emerged from there secretly and concealed themselves in the true prophets. Yosef was born and they hid in him. When Yosef entered the Holy Land, he erected them and then “they appeared on the earth” and were seen there. When are they seen? When the rainbow is seen, then they appear. And at that moment, “the time of pruning has come.” This is the period to annihilate the wicked from the world. But why were the wicked saved? Because the Flower Buds appeared on the earth. If they had not already appeared long ago, they would not have remained on earth, and the world would not have been able to exist.
Here The Zohar explains the attainment of the Light of Haya by ZA. NHY of ZA are called “sons” and HaGaT of ZA are called “patriarchs” or “turtle dove.” ZA in itself consists of two parts: up to its chest, the Sefirot HaGaT of ZA are called big ZON; below its chest, the Sefirot NHY are called small ZON. The Sefirot HaGaT correspond to Abraham, Isaac, and Jacob and NHY correspond to Moses, Aaron, and Joseph. Malchut corresponds to King David.
The Sefirot NH are called prophets, Yesod is called “the righteous man,” etc. Here The Zohar speaks about the buds that gradually grow from the small state to the big state of ZON: first ZON were small and consisted of the Sefirot NHY with the Light of Nefesh called Ubar (embryo). After that, NHY grow with the help of Yenika (nursing). The properties of the Sefirot NHY equaled those of the Sefirot HaGaT and received the Light of Ruach. This way, the Partzuf consisting of parts of HaGaT and NHY with the Lights Ruach and Nefesh. Subsequently, as a result of further reception of power for growth from the upper Partzuf, they attained the state of Gadlut Aleph, the 1st big state. The Sefirot HaGaT became HaBaD with the Light of Neshama; the Sefirot NHY became HaGaT respectively and received the new Sefirot NHY. Thus, the Partzuf grew to include 3 parts: HaBaD, HaGaT, and NHY with the Lights Nefesh, Ruach, and Neshama. It is called Gadol (big). As a result of further growth, the state of maturity (Gadlut Bet, the 2nd big state) is attained and the Light of Haya enters the Sefirot HaBaD.
The word “growth” means the enhancement of a screen, of man’s anti-egoistical forces, desires. This is the only difference between a big and a small vessel and between Partzufim. Their inner properties change depending on the changing magnitude of the screen.
THE PATRIARCHS WHO ENTERED THE SUPERNAL MIND AND WENT INTO THE FUTURE WORLD.
This sentence speaks about the pre- natal development of ZA, when it rises to AVI (called “supernal mind” or “supernal thought”). Abba-Hochma is called the “mind” or thought, Ima-Bina is called the “future world.” They are called “parents”, father and mother, AVI.
It is there that ZA is conceived in the initial state of a spiritual embryo.
Just as an embryo in our world is completely dependent on the mother and has no desires or life of its own, so can every person become a spiritual embryo, if he completely relinquishes all of his desires and actions and submits entirely to the will of the upper Partzuf. Like the physiological embryo, he will turn himself into a spiritual embryo. The difference between the physiological embryo and the spiritual one lies in the fact that becoming a spiritual embryo requires an enormous personal desire and effort, whereas the conception of a physiological embryo depends on the parents.
As a result of its pre-natal development within Bina (which means that a person completely liquidates all of his personal desires and thoughts, and like an embryo, is ready to accept all that the mother gives: all her thoughts and properties, regardless of how incomprehensible or unnatural they may seem to it), this embryo achieves the state of its spiritual birth.
However, this state conceals the Upper Light from it even more because it still has no screen for the reception of this Light. Hence, this state is called small, CONCEALED IN THE TRUE PROPHETS, i.e., in the Sefirot Netzah and Hod which ZA attains in the process of nursing, reception of milk, the Light of Hassadim from Ima (mother) Bina.
The Light of nursing comes to NHY of ZA and ZA attains VAK (the Light Nefesh-Ruach), the small state. During nursing, ZA attains the Sefira Yesod; hence it is said that Yosef (Joseph) is born. After the nursing period is over, ZA rises to receive the Light of Neshama from AVI. This is the big state called Yosef.
ZA consists of 3 parts: HaBaD, HaGaT, and NHY. The process of Zeir Anpin’s growth, of acquiring a screen on its desires, begins with the purest, least egoistical part, the Sefirot HaBaD, in which it first receives the Light of Nefesh.
After that, ZA acquires a screen on coarser egoistical desires, the Sefirot HaGaT. The Light of Nefesh passes from HaBaD to HaGaT, and the Light of Ruach enters the empty HaBaD.
Finally, ZA acquires a screen on the coarsest egoistical Kelim, the Sefirot NHY. The Light of Nefesh passes from HaGaT to NHY and the Light of Ruach moves from HaBaD to the empty HaGaT, and the Light of Neshama enters the empty HaBaD.
The attainment of the big state by ZA is called the birth of Yosef (Joseph) because the Sefirot NHY appear, where the last Sefira Yesod is called Yosef. However, since there is no Light of Haya yet, this state is called “concealment.” WHEN YOSEF ENTERED THE HOLY LAND AND ERECTED THEM THERE. This sentence means that after the attainment of the 1st big state and the reception of the Light of Neshama, ZA continues growing and enhancing its screen until the Light of Haya enters it.
In such a state, Malchut of ZA detaches itself from it to form an independent Partzuf called THE HOLY LAND because the Light of Haya is called holiness. It is therefore said that Yosef entered or, rather, rose to THE HOLY LAND in the big state. ZA and Nukva become equally big in the state of PBP (Panim be Panim, face to face). This state determines Zivug between ZA and Nukva.
YOSEF ERECTED THEM THERE: the Light of Haya or Hochma fills the Partzuf only during a Zivug that ZON (ZA and Nukva) make. This Light remains within Malchut because it is revealed only by it or its screen. Just as AVI are GAR de Bina and YESHSUT is ZAT de Bina and only YESHSUT has the Light of Hochma, so is Malchut correlated with ZA and the Light of Hochma is present only in Malchut. Therefore, only when the Light of Hochma fills Nukva, the Light is said to be revealed. Before that happens, it is considered to be concealed.
WHEN ARE THEY SEEN? WHEN THE RAINBOW IS SEEN IN THE WORLD. ZA is called “rainbow,” the world is Malchut. Their combination is called the “rainbow within a cloud.” THE TIME HAS COME TO ANNIHILATE ALL THE WICKED FROM THE WORLD. As the number of the wicked grows (as more impure forces fasten on to ZON) they (impure forces) can influence ZON so greatly that the entire world will be brought to ruin as during the Flood. In that case there is no salvation for man other than through revelation of the Upper Light, the Light of Haya. Hence, The Zohar says that the world is saved by the flower buds appearing on the earth, meaning that the Light of Haya annihilates man’s impure forces from the earth (his desires, Malchut) and they cannot cling to it and hinder man.
IF THEY HAD NOT APPEARED, THE WORLD WOULD NOT HAVE BEEN ABLE TO EXIST. This is because Nukva is first built as big as ZA, and this is called “two big planets.” Malchut reaches the same level as ZA, but stands behind it, back to back. Malchut is unable to receive the Light of Hochma in the absence of the Light of Hassadim. Hence, Malchut complains about it. Although in size, the Moon grows as big as the Sun, it cannot shine independently, but only if the Sun (ZA) gives the Light to it. However, since Malchut lacks the Light of Hochma, such a state is called back to back. A Zivug is impossible in the back-to-back (Achor be Achor) position.
After Nukva was born and grew (i.e., received the properties from the Guf of ZA), it becomes equal to ZA and makes a face-to-face Zivug with it. The Torah says that Havah (Eve) was born from the Guf (body) of Adam. Nevertheless, Nukva retains the previous Light. Moreover, just because it feels the lack of the Light in its initial state, Malchut receives the Light of Haya within its previous sufferings. Similarly, man can feel pleasure only due to his previous suffering.
Therefore, The Zohar says that unless the flower buds had appeared in Malchut during its small state, when it was standing behind ZA, it would not have been able to receive the Light of Haya during its big state because it would not have had the Kelim (desires) to receive this Light. Every creation of something new is based on the sensation of darkness; as it is said: the Creator emanates the Light and creates darkness out of nothingness. Man’s sensation of darkness means his preparation for the reception of the Light.
6. And who sustains the world and causes the Fathers (Patriarchs) to appear? It is the voices of the children who study the Torah. The world exists thanks to these children. Hence, it is written: “We will make you pendants of gold” (Shir HaShirim 1:11). This refers to the children, the young men of the world, as is written, "And you shall make two cherubs of gold" (The Torah, Shemot 25:18).
The Light of Ruach is called the “children of the world.” The face-to-face Zivug is referred to as THE VOICES OF THE CHILDREN WHO STUDY THE TORAH. The same is called “pendants of gold” and “two cherubs of gold.” Before Nukva grew, the impure forces had the power to destroy the world. Nevertheless, just because Nukva grew from ZA, its right and left lines merge. The RAIBOW (right line) shines WITHIN A CLOUD (left line) and the Light of Haya can enter into Malchut. Without this Light the world can be destroyed as during (in the state of) the Flood.
WHO SUSTAINS THE WORLD: who cause the appearance of the Light of Haya? These are the children who study the Torah. The “children” designate the Light of the opposite side, the Light of Ruach, the sensation of deficiency of the Light of Haya. This is because a “child” alludes to the process of nursing. The expression “children of the house of Raban” (Tinokot Beit Raban) means the Light of Haya, because the word “Raban” derives from “Rav” (big, Haya). They did not transgress, i.e., did not use their AHP (egoistical and yet uncorrected desires because the word “children” designates the small state), the will to receive.