159) In the verse \u201cAnd God said, \u2018Let us make man,\u2019\u201d there is a secret revealed only to those who fear Him. That elder of the elders started and said, \u201cShimon, Shimon, who is it who said, \u2018Let us make man,\u2019 and of whom is it written, \u2018And God said\u2019? Who is that name \u2018God\u2019 here?\u201d As Rabbi Shimon heard that he was calling him Shimon and not Rabbi Shimon, he said to his friends, \u201cThis must be the Creator, of whom it is written, \u2018And the ancient of days [Atik Yomin] is sitting.\u2019 Therefore, now is the time to disclose that secret, for there is a secret here that was not permitted to be disclosed, and now it means that permission to disclose has been given.\u201d<\/p>\n\n\n\n
It is known that the secrets that were revealed to the sages of The<\/em> \u200eZohar<\/em> were by attainment of the lights of the upper degrees by instilling. There are anterior and posterior in them, meaning concealment and disclosure. According to the extent of the anterior of the degree, so is the extent of its posterior. The instilling of the posterior \u200eis a calling and an invitation to instill the anterior. This is why by the measure of the concealment of the posterior \u200ethat they attained, they knew the measure of disclosure that they were about to attain.<\/p>\n\n\n\n As Rabbi Shimon heard, he was calling him Shimon and not Rabbi Shimon. This means that the instilling of the posterior, which is a calling, was so strong that he lost all his degrees and became a simple person, Shimon from the market. By that, he recognized that it was a calling and an invitation for very high attainment of anterior.<\/p>\n\n\n\n This is why he promptly said to his friends, \u201cThis must be the Creator, of whom it is written, \u2018And the ancient of days [Atik Yomin] is sitting,\u2019\u201d of whose degree there is no higher. And he said, \u201cAnd now it means that permission to disclose has been given,\u201d meaning that now it was seen that he obtained permission to disclose that high secret. This is what is implied in those two questions, \u201cWho is it who said, \u2018Let us make man,\u2019\u201d and which name of Elokim was said in this verse\u2014Elokim of Bina or Elokim of Malchut?<\/p>\n\n\n\n 160) Rabbi Shimon started and said, \u201cIt is as though a king had many buildings to build and had a craftsman, but that craftsman did not do anything without the king\u2019s permission, as it is written, \u2018And I was beside Him as a master craftsman.\u2019\u201d A king is certainly upper Hochma, Aba. The middle pillar, ZA, is a king below. Elokim is the craftsman above, upper Ima. Elokim is the craftsman below, the Shechina of below.<\/p>\n\n\n\n Commentary: As there are two phases \u200eof a king, so there are two phases \u200ein the craftsman, which is the name Elokim. The craftsman of Hochma, who is the king above, is Ima, called Elokim, and the craftsman of Tifferet, who is the king below, is the Shechina of below, the Nukva, who is also called Elokim.<\/p>\n\n\n\n We need to thoroughly understand the two questions. The first question was, \u201cIn all the utterances of the work of creation, \u2018And God said\u2019 is considered AVI, where Aba says and Ima does. Here it is written, \u2018And God said, \u2018Let us make man,\u2019\u2019 meaning that Aba, is the sayer, also participated in the doing, which is impossible.\u201d This is why he asked, \u201cWho is it who said, \u2018Let us make man.\u2019\u201d It cannot also be said here that Aba said, \u201cLet us make,\u201d since no making extends from Aba because Aba is considered a potential, and Ima as actual execution.<\/p>\n\n\n\n The second question was that all the names Elokim that are written in the work of creation are Ima, and it is known that the souls of people are offspring of ZA and Nukva. This is why he asked, \u201cWho is that name Elokim here?\u201d Elokim here is written for the creation of man. It cannot be said that he is Ima because the soul of man does not extend from Ima, but only from the Nukva.<\/p>\n\n\n\n This is why he explains and said, \u201cIt is as though a king had many buildings to build and had a craftsman.\u201d He compares AVI to a king and a craftsman from whom the whole of the work of creation was emanated. Yet, as AVI are a king and a craftsman above, in relation to all the degrees of ZON of Atzilut, ZA and Nukva are a king and a craftsman below, in relation to NRN of people and the worlds BYA.<\/p>\n\n\n\n It is so because ZA and Nukva cannot create souls of people unless they ascend and clothe AVI, and the lower one who ascends to the upper one becomes like him. Therefore, when Nukva elicited the soul of Adam \u200eHaRishon, she was at the degree of Ima, in the name Elokim, and ZA at the degree of Aba. This settles the second question that he asked: \u201cWho is that name Elokim here?\u201d In fact, it is the Nukva of ZA, but since she ascended and clothed Ima, she is like Ima. Below he explains the first question.<\/p>\n\n\n\n 161) A woman has no permission to do anything without her husband\u2019s permission. All the buildings in the way of Atzilut, meaning in the world of Atzilut, Aba would say only in a saying to Ima, \u201cLet it be so and so,\u201d and it was promptly done by Ima, as it is written, \u201cAnd God said, \u2018Let there be light,\u2019 and there was light.\u201d \u201cAnd … said\u201d means the owner of the building, Aba, said to Elokim, \u201cLet there be light.\u201d The owner of the building\u2014Aba\u2014said, and the craftsman\u2014Ima\u2014promptly did. So it was in all the buildings, the degrees that emerged in Atzilut. Aba would say, \u201cLet there be a firmament,\u201d \u201cLet there be lights,\u201d and everything was promptly done.<\/p>\n\n\n\n It is so because Aba is the thought and Ima is the act. In the whole of the world of Atzilut, \u200ethere is no screen. The saying is as the thought, like a person\u2019s thoughts with his organs, for as soon as he contemplates doing, the organs do. This is why he said, and everything was promptly done. That is, there is no screen \u200ethat detains anything to divide the saying from the doing. But from Atzilut \u200eto BYA, there is a stay and delay between saying and doing, to the extent of the coarseness of the screen \u200ethat separates and divides between them. The saying is regarded as actual saying, meaning coupling by striking, like the saying of a king to his servants, meaning two bodies, since there is a screen \u200ethat divides the world of Atzilut \u200efrom the world of Beria, and the coupling by striking \u200eon the screen \u200eis regarded as speaking and saying.<\/p>\n\n\n\n 162) When he reached the degrees from the world of separation\u2014the world of the divided\u2014to create the soul of man in the world of Beria\u2014and this world is already separated from Godliness, and the vessels there are no longer Godliness\u2014the craftsman said to the owner of the building, \u201cLet us make man in our image, after our likeness,\u201d the opposite of the whole of the work of creation up to the creation of man, in which the owner of the building would say. Here, however, the craftsman was saying. The owner of the building said, \u201cOf course it is good to make man, but he will sin before you because he is a fool, as it is written, \u2018A wise son is his father\u2019s joy, and a foolish son is his mother\u2019s woe.\u2019\u201d That is, Aba said that Adam\u2019s sin will not reach him, but Ima, for \u201cA foolish son is his mother\u2019s woe.\u201d<\/p>\n\n\n\n Explanation: In the world of Atzilut, \u200ethere is no screen. Therefore, He, His life, and Himself are one. And although we discern couplings on the screens in Atzilut, as well, it has indeed been clarified that there are two kinds of Malchut: 1) Malchut \u200ein the ten Sefirot of Rosh, considered Malchut \u200ewho makes a coupling with the upper light in a coupling by striking, and regarded as the emanator of that Partzuf; 2) Malchut \u200ethat ends the illumination, Malchut \u200eof the ten Sefirot of Guf.<\/p>\n\n\n\n During the second restriction, where a new Sium was made in the middle of each degree through Malchut\u2019s ascent to the place of Bina, the coupling Malchut \u200erose to NE, and the ending Malchut \u200eto the Chazeh \u200eof the ten Sefirot of Guf. The Sium of Malchut \u200ein NE has no judgment\u200e and coarseness in them because she is considered the coupling Malchut, the emanator. Instead, only the ending Malchut, who stands at the Chazeh, is regarded as a complete screen, since the force of the restriction \u200ethat was at the dot of this world rose there in the Chazeh \u200eand arrested the light of that degree. That ending screen \u200ethat rose to the Chazeh \u200eis the Parsa between Atzilut \u200eand Beria, who ends all the Partzufim in Atzilut.<\/p>\n\n\n\n Thus, all those screens in the world of Atzilut, prior to the Parsa, are only from the coupling Malchut, who is not regarded as a screen \u200eat all. Moreover, she is the emanator through her coupling with the upper light for that degree that she is in. This is why there is no real screen \u200ein the whole of the world of Atzilut but only in the Parsa below it, who is the Malchut \u200ethat ends all the degrees in Atzilut.<\/p>\n\n\n\n Thus, all those couplings by striking \u200eon the screens in the world of Atzilut \u200eare not actual saying, which are applied in two separate bodies, for it is not a real screen \u200eto separate them. Rather, it is regarded as a thought because saying relates also to thought, such as \u201cAnd he said in his heart.\u201d<\/p>\n\n\n\n This is why Aba, who is a thought, says. And the craftsman, Ima, brings the thought into action right away. A male and a female are like vessel and light. Aba is considered the upper light, and Ima is considered the carrier of the screen \u200eon which the upper light makes a coupling.<\/p>\n\n\n\n Although Aba, who is the upper light, strikes the screen of Ima to emanate each level in Atzilut, this striking is not a striking called \u201csaying with the mouth,\u201d which is done in two separate bodies, but like a person with his thought, that as soon as he thinks, his organs do, since there is no screen \u200eto separate the degrees into two separate bodies.<\/p>\n\n\n\n For this reason, when he reached the degrees from the world of separation, the world of the divided, the craftsman said to the owner of the building, \u201cLet us make man.\u201d It is so because the saying of Aba, who is the upper light in Atzilut, has already stopped at the Parsa that ends Atzilut, which separates the three worlds BYA into bodies that are separate from Atzilut. For this reason, no thought helps here, being the saying of Aba, but an actual coupling by striking, called \u201csaying of Ima,\u201d done between two bodies by beating lip to lip, which is actual speaking that is separated and heard from a body to another body.<\/p>\n\n\n\n This is why Ima said to Aba \u201cLet us make man\u201d since the light of Ima, light of Hassadim, can part and come to the world of the divided, to the soul of Adam of Beria, but not the light of Aba, who is light of Hochma, which illuminates only in the world of Atzilut and stops its illumination above the Parsa. Thus, why did she say to Aba \u201cLet us make man\u201d if his light is not imparted upon Beria? The answer is that a woman has no permission to do anything without her husband\u2019s permission. This is why Ima said, \u201cLet us make man,\u201d for she was given permission from Aba to illuminate to him and elevate him from Beria to the world of Atzilut.<\/p>\n\n\n\n The owner of the building said, \u201cOf course it is good to make man, but he will sin before you because he is a fool,\u201d since Adam of the shell is called \u201ca fool.\u201d He would seduce the man to extend for him the light of Atzilut \u200eto BYA, to the shells, and then the man is called \u201cA foolish son,\u201d as he clings to a fool.<\/p>\n\n\n\n We should know that upper AVI are both called Aba, and YESHSUT \u200eare both called Ima. This is why Aba said, \u201cHe will sin before you,\u201d since people have no root in AVI whatsoever, but only in YESHSUT, who is Ima, hence man\u2019s sins do not reach Aba at all, only Ima.<\/p>\n\n\n\n 163) Ima said, \u201cBecause his sins depend on Ima and not on Aba, I want to create him in my image,\u201d as it is written, \u201cAnd God created the man in His own image.\u201d It does not write here, \u201cIn our image,\u201d since she did not wish to include Aba in him.<\/p>\n\n\n\n Upper AVI were established in a lock, Malchut of the first restriction, on whom there is no coupling. YESHSUT \u200ewere established in a key, Malchut \u200ethat is sweetened in Bina. This is the meaning of Ima\u2019s saying, \u201cI want to create him in my image,\u201d in a key, and he will have none of Malchut of the quality of judgment\u200e \u200efrom \u200ethe first restriction, who is considered Aba, for then he will be completely separated from the shells \u200eand will not sin. This is why it is said in The<\/em> \u200eZohar<\/em> that Adam \u200eHaRishon \u200ehas nothing of this world because he was entirely from Ima, who is Bina. But from Malchut of the first restriction, who is this world, included in Aba, Adam \u200eHaRishon \u200edid not have anything, since Ima did not want to include Malchut of the first restriction, who is in Aba.<\/p>\n\n\n\n 164) When Adam sinned, it is written, \u201cFor your sins was your mother sent away.\u201d The king, who is Aba, said to Ima: \u201cDid I not tell you that he would sin? Why did you create him?\u201d At that time, he exiled him and exiled his mother with him. This is why it is written, \u201cA wise son is his father\u2019s joy, and a foolish son is his mother\u2019s woe.\u201d \u201cA wise son\u201d is Adam in Atzilut, who is ZA. \u201cA foolish son\u201d is Adam of Beria, Adam \u200eHaRishon, whose soul is from Beria.<\/p>\n\n\n\n 165) All the friends arose and said to Rabbi Shimon with bewilderment, \u201cRabbi, Rabbi, is there such a separation between Aba and Ima that the emanated on the part of Aba will be Adam of Atzilut, and on the part of Ima will be Adam of Beria? After all, both are from the degree of Bina of Atzilut?\u201d<\/p>\n\n\n\n Rabbi Shimon said to them, \u201cFriends, friends, it is not to be interpreted so,\u201d since Adam of Atzilut is male and female from the side of AVI\u2014male from the side of Aba, and female from the side of Ima. It is written, \u201cAnd God said, \u2018Let there be light,\u2019 and there was light.\u2019\u201d \u201cLet there be light\u201d is from the side of Aba, and \u201cAnd there was light\u201d is from the side of Ima, that Adam was emanated in two Partzufim that were both attached to one another on the same level. Thus, the male and female that were emanated from AVI were both equal, which shows that AVI are also on the same degree.\u201d<\/p>\n\n\n\n 166) But Adam of Beria has neither image nor likeness from AVI. From his root, he has no relation to AVI to receive from them the Mochin \u200eof image and likeness. But upper Ima had one appellation that amounts to 86, such as the count of Elokim, and that appellation is light and darkness.<\/p>\n\n\n\n There is the name of the essence, where the name is from the essence of the degree, and there is an appellation, which is a name that is borrowed from another degree. This is why upper Ima, Bina, had a different appellation, Malchut, who was the same number as Elokim. She rose to Bina and took from her the name Elokim. It is so because the Nukva in and of herself does not have that name. Rather, she borrowed it from Ima, and this is why the name Elokim of Nukva is an appellation from Ima.<\/p>\n\n\n\n In that appellation, in the Nukva, there is light and darkness. And because of that darkness in that appellation, Aba said that Adam of Beria would sin. Adam of Beria is the light of the upper clothing, meaning the light of Adam is from a clothing higher than him, who is the Nukva, in whom there is light and darkness, and he would sin because of the darkness in her.<\/p>\n\n\n\n It is so because although Nukva was sweetened in Ima and attained the name Elokim, like her, she still did not lose her own self completely, being the quality of judgment\u200e. Rather, her own self was concealed within her, and only the quality of mercy of Ima was apparent in her. Thus, there are light and darkness in her. If he is not rewarded, the darkness appears. This is why Aba said that Adam would sin, since Adam was created by the upper clothing, for those vessels of Bina and TM of Nukva that descended to the soul of Adam \u200eHaRishon \u200eduring Katnut \u200ebecame a clothing to the Nukva during her Gadlut, the soul of Adam \u200eHaRishon \u200erises with them, and he receives the Mochin of Gadlut \u200ethrough them. This is why he could fail, because of her darkness.<\/p>\n\n\n\n 167) That light, which Adam received in the upper clothing, is the light that the Creator created on the first day of the work of creation, in which Adam saw from the end of the world to its end, and afterwards concealed it for the righteous. It was written about it, \u201cLet there be light.\u201d That darkness that is hidden inside the Nukva is the darkness that was created for the wicked on the first day. It is written about it, \u201cAnd the wicked will be silenced in darkness.\u201d Because that darkness would make that light of the soul of Adam sin, Aba did not want to partake in it when Ima told him, \u201cLet us make man.\u201d<\/p>\n\n\n\n This is why Ima said, \u201cLet us make man in our image, after our own likeness.\u201d \u201cIn our image\u201d means in our light. \u201cAfter our own likeness\u201d means in our darkness, which is a clothing for the light, to separate it from that darkness that was created on the first day, of which it was written, \u201cAnd the wicked will be silenced in darkness,\u201d for it is not a clothing for the light, but rather makes the man sin. The darkness of Ima is a clothing for the light, like the body, which is a clothing for the soul, as it is written, \u201cYou shall clothe me with skin and flesh,\u201d since the darkness of Ima was made by the ascent of Malchut \u200eto her to receive the quality of mercy in her, at which time Bina and TM of Ima descended to ZON, and her GAR disappeared.<\/p>\n\n\n\n Ima did that on purpose to extend Mochin \u200eand light to ZON. Thus, the darkness is a preparation and a clothing for the light, since those vessels, Bina and TM, which descended from Ima to ZON, later became a clothing for Ima, during Gadlut. ZON are attached to that clothing and receive the light through it. This is why it was said that the darkness of Ima is a clothing for the light.<\/p>\n\n\n\n Everyone rejoiced and said, \u201cHappy are we that we have been rewarded with hearing such words that have not been heard thus far.\u201d<\/p>\n\n\n\n This also settles the first question that he asked, \u201cWho is it who said, \u2018Let us make man\u2019?\u201d for any \u201cAnd … said\u201d presented in the work of creation relates to Aba, and how can it be that Aba would say \u201cLet us make,\u201d for making is only in Ima? Rabbi Shimon replied that it indeed relates to Ima because Ima said to Aba, \u201cLet us make.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" 159) In the verse \u201cAnd God said, \u2018Let us make man,\u2019\u201d there is a secret revealed only to those who […]<\/p>\n","protected":false},"featured_media":0,"parent":11756,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11774","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n